The Book of the Thousand Nights and a Night, vol 5, Sir Richard Francis Burton [best book clubs .txt] 📗

well known to Locke and Carlyle, that “Mohammedans are Christians.” So they are and something more.

 

[FN#443] In the Kalamd�n, or pen-case, is a little inkstand of metal occupying the top of the long, narrow box.

 

[FN#444] A fair specimen of the riddle known as the “surprise.”

 

[FN#445] Koran xli. 10.

 

[FN#446] Koran xxxvi. 82.

 

[FN#447] Here we enter upon a series of disputed points. The Wahh�bis deny the intercession of the Apostle (Pilgrimage ii.

76-77). The Shi’ahs place Ali next in dignity to Mohammed and there is a sect (Ali-Il�hi) which believes him to be an Avatar or incarnation of the Deity. For the latter the curious reader will consult the “Dabistan,” ii. 451. The Koran by its many contradictions seems to show that Mohammed never could make up his own mind on the subject, thinking himself at times an intercessor and then sharply denying all intercession.

 

[FN#448] Arab. “Kanjifah”=a pack of cards; corrupted from the Persian “Ganj�fah.” We know little concerning the date or origin of this game in the East, where the packs are quite unlike ours.

 

[FN#449] It is interesting to compare this account with the pseudo Ovid and with Tale clxvi. in Gesta “Of the game of Schaci.” Its Schacarium is the chess-board. Rochus (roccus, etc.) is not from the Germ. Rock (a coat) but from Rukh (Pers. a hero, a knight-errant) Alphinus (Ital. Alfino) is Al-Firz�n (Pers.

science, wise).

 

[FN#450] Arab, “Baydak” or “Bayzak”; a corruption of the Persian “Piy�dah”=a footman, peon, pawn; and proving whence the Arabs derived the game. The Persians are the readiest backgammon-players known to me, better even than the Greeks; they throw the dice from the hand and continue foully abusing the fathers and mothers of the “bones” whilst the game lasts. It is often played in the intervals of dinner by the higher classes in Persia.

 

[FN#451] Metaphor from loading camels and mules. To “eat” a piece is to take it.

 

[FN#452] Arab. “Bil�bil”; a plural of “Bulbul” with a double entendre bal�bil (plur. of ballalah)=heart’s troubles, and “bal�, bul”=a calamity, nay, etc.

 

[FN#453] The popular English idea of the Arab horse is founded upon utter unfact. Book after book tells us, “There are three distinct breeds of Arabians -the Attechi, a very superior breed; the Kadishi, mixed with these and of little value; and the Kochlani, highly prized and very difficult to procure.” “Attechi”

may be At-T�zi (the Arab horse, or hound) or some confusion with “At” (Turk.) a horse. “Kadish” (Gadish or Kidish) is a nag; a gelding, a hackney, a “pacer” (generally called “Rahw�n”).

“Kochlani” is evidently “Kohl�ni,” the Kohl-eyed, because the skin round the orbits is dark as if powdered. This is the true blue blood; and the bluest of all is “Kohl�ni al-Aj�z” (of the old woman) a name thus accounted for. An Arab mare dropped a filly when in flight; her rider perforce galloped on and presently saw the foal appear in camp, when it was given to an old woman for nursing and grew up to be famous. The home of the Arab horse is the vast plateau of Al-Najd: the Tah�mah or lower maritime regions of Arabia, like Malabar, will not breed good beasts. The pure blood all descends from five collateral lines called Al-Khamsah (the Cinque). Literary and pedantic Arabs derive them from the mares of Mohammed, a native of the dry and rocky region, Al-Hijaz, whither horses are all imported. Others go back (with the Koran, chapt. xxviii.) to Solomon, possibly Salm�n, a patriarch fourth in descent from Ishmael and some 600

years older than the Hebrew King. The Badawi derive the five from Rab�‘at al-Faras (R. of the mare) fourth in descent from Adn�n, the fount of Arab genealogy. But they differ about the names: those generally given are Kahilan (Kohaylat), Sakl�wi (which the Badawin pronounce Sagl�wi), Abay�n, and Hamd�ni; others substitute Man�khi (the long-maned), Tan�s and Jalf�n. These require no certificate amongst Arabs; for strangers a simple statement is considered enough. The Badawin despise all half-breeds (Arab sires and country mares), Syrian, Turkish, Kurdish and Egyptian. They call these (first mentioned in the reign of Ahmes, B.C. 1600) the “sons of horses”; as opposed to “sons of mares,” or thorough-breds. Nor do they believe in city-bred animals. I have great doubts concerning our old English sires, such as the Darley Arabian which looks like a Kurdish half-bred, the descendant of those Cappadocians so much prized by the Romans: in Syria I rode a “Harf�sh�” (Kurd) the very image of it. There is no difficulty in buying Arab stallions except the price. Of course the tribe does not like to part with what may benefit the members generally; but offers of �500 to �1,000 would overcome men’s scruples. It is different with mares, which are almost always the joint property of several owners. The people too dislike to see a hat on a thorough-bred mare: “What hast thou done that thou art ridden by that ill-omened Kafir?” the Badawin used to mutter when they saw a highly respectable missionary at Damascus mounting a fine Ruwal� mare. The feeling easily explains the many wars about horses occurring in Arab annals, e.g. about D�his and Ghabr�. (C. de Perceval, Essas, vol.ii.) [FN#454] The stricter kind of Eastern Jew prefers to die on the floor, not in bed, as was the case with the late Mr. Emmanuel Deutsch, who in his well-known article on the Talmud had the courage to speak of “Our Saviour.” But as a rule the Israelite, though he mostly appears as a Deist, a Unitarian, has a fund of fanatical feelings which crop up in old age and near death. The “converts” in Syria and elsewhere, whose Judaism is intensified by “conversion,” when offers are made to them by the missionaries repair to the Kh�kh�m (scribe) and, after abundant wrangling determine upon a modus vivendi. They are to pay a proportion of their wages, to keep careful watch in the cause of Israel and to die orthodox. In Istria there is a legend of a Jew Prior in a convent who was not discovered till he announced himself most unpleasantly on his death-bed. For a contrary reason to Jewish humility, the Roman Emperors preferred to die standing.

 

[FN#455] He wished to die in a state of ceremonial purity; as has before been mentioned.

 

[FN#456] Arab. “Badal”: in Sind (not to speak of other places) it was customary to hire a pauper “badal” to be hanged in stead of a rich man. Sir Charles Napier signed many a death-warrant before he ever heard of the practice.

 

[FN#457] Arab. “La’an” = curse. The word is in every mouth though strongly forbidden by religion. Even of the enemies of Al-Islam the learned say, “Ila’an Yez�d wa l� taz�d” = curse Yezid but do not exceed (i.e. refrain from cursing the others). This, however, is in the Shafi’� school and the Hanaf�s do not allow it (Pilgrimage i. 198). Hence the Moslem when scrupulous uses na’al (shoe) for la’an (curse) as Ina’al ab�k (for Ila’an abu’-k) or, drat (instead of damn) your father. Men must hold Supreme Intelligence to be of feeble kind if put off by such miserable pretences.

 

[FN#458] Koran vi. 44, speaking of the Infidels. It is a most unamiable chapter, with such assertions as “Allah leadeth into error whom He pleaseth,” etc.

 

[FN#459] Alluding to the “formication” which accompanies a stroke of paralysis.

 

[FN#460] Pronounce Zool Karnayn.

 

[FN#461] i.e. the Koranic and our medi�val Alexander, Lord of the two Horns (East and West) much “Matagrobolized” and very different from him of Macedon. The title is variously explained, from two protuberances on his head or helm, from two long locks and, possibly, from the ram-horns of Jupiter Ammon. The anecdote in the text seems suggested by the famous interview (probably a canard) with Diogenes: see in the Gesta, Tale cxlvi., “The answer of Diomedes the Pirate to Alexander.” Iskandar was originally called Marzb�n (Lord of the Marches), son of Marzabah; and, though descended from Yun�n, son of Japhet, the eponymus of the Greeks, was born obscure, the son of an old woman. According to the Persians he was the son of the Elder D�r�b (Darius Codomannus of the Kayanian or Second dynasty), by a daughter of Philip of Macedon; and was brought up by his grandfather. When Abraham and Isaac had rebuilt the Ka’abah they foregathered with him and Allah sent him forth against the four quarters of the earth to convert men to the faith of the Friend or to cut their throats; thus he became one of the four world-conquerors with Nimrod, Solomon, Bukht al-Nasr (Nabochodonosor); and he lived down two generations of men. His Wazir was Arist� (the Greek Aristotle) and he carried a couple of flags, white and black, which made day and night for him and facilitated his conquests. At the end of Persia, where he was invited by the people, on account of the cruelty of his half brother Darab II., he came upon two huge mountains on the same line, behind which dwelt a host of abominable pygmies, two spans high, with curious eyes, ears which served as mattresses and coverlets, huge fanged mouths, lions’

claws and hairy hind quarters. They ate men, destroyed everything, copulated in public and had swarms of children. These were Y�j�j and M�j�j (Gog and Magog) descendants of Japhet.

Sikandar built against them the famous wall with stones cemented and riveted by iron and copper. The “Great Wall” of China, the famous bulwark against the Tartars, dates from B.C. 320

(Alexander of Macedon died B.C. 324); and as the Arabs knew Canton well before Mohammed’s day, they may have built their romance upon it. The Guebres consigned Sikandar to hell for burning the Nusks or sections of the Zendavesta.

 

[FN#462] These terrific preachments to Eastern despots (who utterly ignore them) are a staple produce of Oriental tale-literature and form the chiaro-oscuro, as it were, of a picture whose lights are brilliant touches of profanity and indelicate humour. It certainly has the charm of contrast. Much of the above is taken from the Sikandar-nameh (Alexander Book) of the great Persian poet, Niz�mi, who flourished A.H. 515-597, between the days of Firdausi (ob. A.D.1021) and Sa’adi (ob. A.D.

1291). In that romance Sikandar builds, “where the sun goes down,” a castle of glittering stone which kills men by causing excessive laughter and surrounds it with yellow earth like gold.

Hence the City of Brass. He also converts, instead of being converted by, the savages of the text. He finds a stone of special excellence which he calls Alm�s (diamond); and he obtains it from the Valley of Serpents by throwing down flesh to the eagles. Lastly he is accompanied by “Bil�nas” or “Bil�nus,” who is apparently Apollonius of Tyana.

 

[FN#463] I have explained the beautiful name in Night cclxxxix: He is stil famous for having introduced into Persia the fables of Pilpay (Bidyapati, the lord of lore) and a game which the genius of Persia developed into chess.

 

[FN#464] Here we find an eternal truth, of which Malthusians ever want reminding; that the power of a nation simply consists in its numbers of fighting men and in their brute bodily force. The conquering race is that which raises most foot-pounds: hence the North conquers the South in the Northern hemisphere and visa versa.

 

[FN#465] Arab. “Wayha,” not so strong as “Woe to,” etc. Al-Hariri often uses it as a formula of affectionate remonstrance.

 

[FN#466] As a rule (much disputed) the Sayyid is a descendant from Mohammed through his grandchild Hasan, and is a man of the pen; whereas the Sharif derives from Husayn and is a man of the sword. The Naj�b al-taraf is the son of a common Moslemah by a Sayyid, as opposed to the “Najib al-tarafayn,”