The Book of the Thousand Nights and a Night, vol 1, Sir Richard Francis Burton [8 ebook reader TXT] 📗

[FN#39] i. e. between the last sleep and dawn when they would rise to wash and pray.

[FN#40] Travellers tell of a peculiar knack of jerking the date-stone, which makes it strike with great force: I never saw this “Inw�” practised, but it reminds me of the water splashing with one hand in the German baths.

[FN#41] i.e., sorely against his will.

[FN#42] Arab. “Shaykh”=an old man (primarily), an elder, a chief (of the tribe, guild, etc.), and honourably addressed to any man.

Comp. among the neo Latins “Sieur,” “Signora,” “Se�or,” “Senhor,”

etc. from Lat. “Senior,” which gave our “Sire” and “Sir.” Like many in Arabic the word has a host of different meanings and most of them will occur in the course of The Nights. Ibrahim (Abraham) was the first Shaykh or man who became grey. Seeing his hairs whiten he cried, “O Allah what is this?” and the answer came that it was a sign of dignified gravity. Hereupon he exclaimed, “O

Lord increase this to me!” and so it happened till his locks waxed snowy white at the age of one hundred and fifty. He was the first who parted his hair, trimmed his mustachios, cleaned his teeth with the Misw�k (tooth-stick), pared his nails, shaved his pecten, snuffed up water, used ablution after stool and wore a shirt (Tabari).

[FN#43] The word is mostly plural = Jinn�s: it is also singular =

a demon; and J�n bin J�n has been noticed.

[FN#44] With us moderns “liver” suggests nothing but malady: in Arabic and Persian as in the classic literature of Europe it is the seat of passion, the heart being that of affection. Of this more presently.

[FN#45] Originally in Al-Islam the concubine (Surriyat, etc.) was a captive taken in war and the Koran says nothing about buying slave-girls. But if the captives were true believers the Moslem was ordered to marry not to keep them. In modern days concubinage has become an extensive subject. Practically the disadvantage is that the slave-girls, knowing themselves to be the master’s property, consider him bound to sleep with them; which is by no means the mistress’s view. Some wives, however, when old and childless, insist, after the fashion of Sarah, upon the husband taking a young concubine and treating her like a daughter—which is rare. The Nights abound in tales of concubines, but these are chiefly owned by the Caliphs and high officials who did much as they pleased. The only redeeming point in the system is that it obviated the necessity of prostitution which is, perhaps, the greatest evil known to modern society.

[FN#46] Arab. “Al-Kah�nah”=the craft of a “K�hin” (Heb. Cohen) a diviner, soothsayer, etc.

[FN#47] Arab. “Id al-kab�r = The Great Festival; the Turkish Bayr�m and Indian Bakar-eed (Kine-f�te), the pilgrimage-time, also termed “Festival of the Kurb�n” (sacrifice) because victims are slain, Al-Zuha (of Undurn or forenoon), Al-Azh� (of serene night) and Al-Nahr (of throat-cutting). For full details I must refer readers to my “Personal Narrative of a Pilgrimage to El-Medinah and Meccah” (3 vols. 8vo, London, Longmans, 1855). I shall have often to refer to it.

[FN#48] Arab. “Kal�m al-mub�h,” i.e., that allowed or permitted to her by the King, her husband.

[FN#49] Moslem Kings are expected, like the old Gabble Monarchs, to hold “Darbar” (i.e., give public audience) at least twice a day, morning and evening. Neglect of this practice caused the ruin of the Caliphate and of the Persian and Moghul Empires: the great lords were left uncontrolled and the lieges revolted to obtain justice. The Guebre Kings had two lev�e places, the Rozistan (day station) and the Shabistan (night-station - ist�n or st�n being a nominal form of ist�dan, to stand, as Hindost�n). Moreover one day in the week the sovereign acted as “Mufti” or Supreme Judge.

[FN#50] Arab. “Al-Bash�rah,” the gift everywhere claimed in the East and in Boccaccio’s Italy by one who brings good news. Those who do the reverse expose themselves to a sound strappado.

[FN#51] A euphemistic formula, to avoid mentioning unpleasant matters. I shall note these for the benefit of students who would honestly prepare for the public service in Moslem lands.

[FN#52] Arab. “D�n�r,” from the Latin denarius (a silver coin worth ten ounces of brass) through the Greek {Greek Letters}: it is a Koranic word (chaps. iii.) though its Arab equivalent is “Misk�l.” It also occurs in the Kath� before quoted, clearly showing the derivation. In the “Book of Kalilah and Dimnah” it is represented by the Daric or Persian Din�r, {Greek Letters}, from D�r�= a King (whence Darius). The Dinar, sequin or ducat, contained at different times from 10 and 12 (Abu Hanifah’s day) to 20 and even 25 dirhams or drachmas, and, as a weight, represented a drachma and a half. Its value greatly varied, but we may assume it here at nine shillings or ten francs to half a sovereign. For an elaborate article on the Dinar see Yule’s “Cathay and the Way Thither” (ii., pp. 439-443).

[FN#53] The formula used in refusing alms to an “asker” or in rejecting an insufficient offer: “Allah will open to thee!” (some door of gain - not mine)! Another favourite ejaculation is “Allah Karim” (which Turks pronounce “Kyereem”) = Allah is All-beneficent! meaning Ask Him, not me.

[FN#54] The public bath. London knows the word through “The Hummums.”

[FN#55] Arab. “Dirham” (Plur. dir�him, also used in the sense of money, “siller”), the drachuma of Plautus (Trin. 2, 4, 23). The word occurs in the Panchatantra also showing the derivation; and in the Syriac Kalilah wa Dimnah it is “Z�z.” This silver piece was = 6 obols (9 3/4d.) and as a weight = 66 1/2 grains. The Dirham of The Nights was worth six “D�nik,” each of these being a fraction over a penny. The modern Greek Drachma is=one franc.

[FN#56] In Arabic the speaker always puts himself first, even if he address the King, without intending incivility.

[FN#57] A she-Ifrit, not necessarily an evil spirit.

[FN#58] Arab. “Kullah” (in Egypt pron. “gulleh”), the wide mouthed jug, called in the Hijaz “baradlyah,” “daurak” being the narrow. They are used either for water or sherbet and, being made of porous clay, “sweat,” and keep the contents cool; hence all old Anglo Egyptians drink from them, not from bottles. Sometimes they are perfumed with smoke of incense, mastich or Kafal (Amyris Kafal). For their graceful shapes see Lane’s “Account of the Manners and Customs of the Modern Egyptians” (chaps. v) I quote, here and elsewhere, from the fifth edition, London, Murray, 1860.

[FN#59] “And what is?” etc. A popular way of expressing great difference. So in India: - “Where is Rajah Bhoj (the great King) and where is Gang� the oilman?”

[FN#60] Here, as in other places, I have not preserved the monorhyme, but have ended like the English sonnet with a couplet; as a rule the last two lines contain a “Husn makta’” or climax.

[FN#61] Lit. “he began to say (or speak) poetry,” such improvising being still common amongst the Badawin as I shall afterwards note. And although Mohammed severely censured profane poets, who “rove as bereft of their senses through every valley”

and were directly inspired by devils (Koran xxvi.), it is not a little curious to note that he himself spoke in “Rajaz” (which see) and that the four first Caliphs all “spoke poetry.” In early ages the verse would not be written, if written at all, till after the maker’s death. I translate “insh�d” by “versifying” or “repeating” or “reciting,” leaving it doubtful if the composition be or be not original. In places, however, it is clearly improvised and then as a rule it is model doggrel.

[FN#62] Arab. “Allahumma”=Y� Allah (O Allah) but with emphasis the Fath being a substitute for the voc. part. Some connect it with the Heb. “Alih�m,” but that fancy is not Arab. In Al-Hariri and the rhetoricians it sometimes means to be sure; of course; unless indeed; unless possibly.

[FN#63] Probably in consequence of a vow. These superstitious practices, which have many a parallel amongst ourselves, are not confined to the lower orders in the East.

[FN#64] i.e., saying “Bismillah!” the pious ejaculation which should precede every act. In Boccaccio (viii., 9) it is “remembering Iddio e’ Santi.”

[FN#65] Arab. Nah�s asfar = brass, opposed to “Nah�s” and “Nah�s ahmar,” = copper.

[FN#66] This alludes to the legend of Sakhr al-Jinn), a famous fiend cast by Solomon David son into Lake Tiberias whose storms make it a suitable place. Hence the “Bottle imp,” a world-wide fiction of folklore: we shall find it in the “Book of Sindibad,”

and I need hardly remind the reader of Le Sage’s “Diable Boiteux,” borrowed from “El Diablo Cojuelo,” the Spanish novel by Luiz Velez de Guevara.

[FN#67] M�rid (lit. “contumacious” from the Heb. root Marad to rebel, whence “Nimrod” in late Semitic) is one of the tribes of the Jinn, generally but not always hostile to man. His female is “M�ridah.”

[FN#68] As Solomon began to reign (according to vulgar chronometry) in B.C. 1015, the text would place the tale circ.

A.D. 785, = A.H. 169. But we can lay no stress on this date which may be merely fanciful. Professor Tawney very justly compares this Moslem Solomon with the Hindu King, Vikram�ditya, who ruled over the seven divisions of the world and who had as many devils to serve him as he wanted.

[FN#69] Arab. “Y� Ba’�d:” a euphemism here adopted to prevent using grossly abusive language. Others will occur in the course of these pages.

[FN#70] i. e. about to fly out; “My heart is in my mouth.” The Fisherman speaks with the dry humour of a Fellah.

[FN#71] “Sulayman,” when going out to ease himself, entrusted his seal-ring upon which his kingdom depended to a concubine “Am�nah”

(the “Faithful”), when Sakhr, transformed to the King’s likeness, came in and took it. The prophet was reduced to beggary, but after forty days the demon fled throwing into the sea the ring which was swallowed by a fish and eventually returned to Sulayman. This Talmudic fable is hinted at in the Koran (chaps.

xxxviii.), and commentators have extensively embroidered it.

Asaf, son of Barkhiya, was Wazir to Sulayman and is supposed to be the “one with whom was the knowledge of the Scriptures”

(Koran, chaps. xxxvii.), i.e. who knew the Ineffable Name of Allah. See the manifest descendant of the Talmudic Koranic fiction in the “Tale of the Emperor Jovinian” (No. lix.) of the Gesta Romanorum, the most popular book of medi�val Europe composed in England (or Germany) about the end of the thirteenth century.

[FN#72] Arab. “Kumkam,” a gourd-shaped bottle of metal, china or glass, still used for sprinkling scents. Lane gives an illustration (chaps. viii., Mod. Egypt.).

[FN#73] Arab. meaning “the Mother of Amir,” a nickname for the hyena, which bites the hand that feeds it.

[FN#74] The intellect of man is stronger than that of the Jinni; the Ifrit, however, enters the jar because he has been adjured by the Most Great Name and not from mere stupidity. The seal-ring of Solomon according to the Rabbis contained a chased stone which told him everything he wanted to know.

[FN#75] The Mesmerist will notice this shudder which is familiar to him as preceding the “magnetic” trance.

[FN#76] Arab. “Bahr” which means a sea, a large river, a sheet of water, etc., lit. water cut or trenched in the earth. Bahri in Egypt means Northern; so Yamm (Sea, Mediterranean) in Hebrew is West.

[FN#77] In the Bull Edit. “Ruy�n,” evidently a clerical error.

The name is fanciful not significant.

[FN#78] The geography is ultra-Shakespearean. “F�rs” (whence “Persia”) is the central Province of