One thousand and one nig.., p.1224
One Thousand and One Nights, page 1224
472 The Fellah will use in fighting anything in preference to his fists and a stone tied up in a kerchief or a rag makes no mean weapon for head-breaking.
473 The cries of an itinerant pedlar hawking about woman’s wares. See Lane (M. E.) chapt. xiv. “Flfl’a” (a scribal error?) may be “Filfil” = pepper or palm-fibre. “Tutty,” in low-Lat. “Tutia,” probably from the Pers. “Tutiyah,” is protoxide of zinc, found native in Iranian lands, and much used as an eye-wash.
474 In text “Samm Sá’ah.”
475 “Laban halíb,” a trivial form = “sweet milk;” “Laban” being the popular word for milk artificially soured. See vols. vi. 201; vii. 360.
476 In text “Nisf ra’as Sukkar Misri.” “Sukkar” (from Pers. “Shakkar,” whence the Lat. Saccharum) is the generic term, and Egypt preserved the fashion of making loaf-sugar (Raas Sukkar) from ancient times. “Misri” here = local name, but in India it is applied exclusively to sugar-candy, which with Gúr (Molasses) was the only form used throughout the country some 40 years ago. Strict Moslems avoid Europe-made white sugar because they are told that it is refined with bullock’s blood, and is therefore unlawful to Jews and the True Believers.
477 Lit. “that the sugar was poison.”
478 In text “Kata’a Judúr-há” (for “hu”). [I refer the pronoun in “Judúr-há” to “Rakabah,” taking the “roots of the neck” to mean the spine. — ST.]
479 In text “Fahata” for “Fahasa” (?) or perhaps a clerical error for “Fataha” = he opened (the ground). [“Fahata,” probably a vulgarisation of “fahatha” (fahasa) = to investigate, is given by Bocthor with the meaning of digging, excavating. Nevertheless I almost incline to the reading “fataha,” which, however, I would pronounce with Tashdíd over the second radical, and translate: “he recited a ‘Fátihah’ for them,” the usual prayer over the dead before interment. The dative “la-hum,” generally employed with verbs of prayer, seems to favour this interpretation. It is true I never met with the word in this meaning, but it would be quite in keeping with the spirit of the language, and in close analogy with such expressions as “kabbara,” he said “Allabu akbar,” “Hallala,” he pronounced the formula of unity, and a host of others. Here it would, in my opinion, wind up the tale with a neat touch of peasant’s single-mindedness and loyal adherence to the injunctions of religion even under provoking circumstances. — ST.]
480 In the MS. we have only “Ending. And it is also told,” etc. I again supply the connection.
481 Scott does not translate this tale, but he has written on the margin (MS. vi. 101), “A story which bears a strong resemblance to that I have read (when a boy) of the Parson’s maid giving the roasted goose to her Lover and frightening away the guests, lest he should geld them.”
482 In text “Zakarayn Wizz (ganders) simán”; but afterwards
“Wizzatayn” = geese.
483 These dried fruits to which pistachios are often added, form the favourite “filling” of lamb and other meats prepared in “puláo” (pilaff).
484 “Anta jáib(un) bas rájul (an) wáhid (an)” — veritable and characteristic peasant’s jargon.
485 i.e., it is a time when men should cry for thy case. “Lá Haula” = there is no Majesty, etc. An ejaculation of displeasure, disappointments, despair.
486 In text “Maháshima-k” = good works, merits; in a secondary sense beard and mustachios. The word yard (etymologically a rod) is medical English, and the young student is often surprised to see, when a patient is told to show his yard, a mere inchlet of shrunken skin. [“Maháshim,” according to Bocthor, is a plural without singular, meaning: les parties de la génération. Pedro de Alcala gives “Hashshúm,” pl. “Hasháshim,” for the female parts, and both words are derived from the verb “hasham, yahshím,” he put to shame. — ST.]
487 Characteristic words of abuse, “O thou whose fate is always to fail, O thou whose lot is ever subject to the accidents of Fortune!”
488 Arab. “Bayzah” = an egg, a testicle. See “Bayza’áni,” vol. ii. 55.
489 Here the text ends with the tag, “Concluded is the story of the Woman with her Husband and her Lover. It is related of a man which was a Kazi,” etc. I have supplied what the writer should have given.
490 The “Mahkamah” (Place of Judgment), or Kazi’s Court, at Cairo is mostly occupied with matrimonial disputes, and is fatally famous for extreme laxness in the matter of bribery and corruption. During these days it is even worse than when Lane described it. M.E. chapt. iv.
491 The first idea of an Eastern would be to appeal from the Kazi to the Kazi’s wife, bribing her if he failed to corrupt the husband; and he would be wise in his generation as the process is seldom known to fail.
492 In Arab. “Sitta-há”: the Mauritanians prefer “Sídah,” and the Arabian Arabs Kabírah” = the first lady, Madame Mčre.
493 In text “Ahú ‘inda-k,” — pure Fellah speech.
494 In text here and below “Maghbún” usually = deceived, cajoled.
495 He began to fear sorcery, Satan, etc. “Muslimína” is here the reg. Arab. plur. of “Muslim” = a True Believer. “Musulmán” (our “Mussalman” too often made plur. by “Mussalmen”) is corrupted Arab. used in Persia, Turkey and India by the best writers as Sa’adi; the plur. is “Musulmánán” and the Hind. fem. is Musalmání. Francois Pyrard, before alluded to, writes (i. 261) “Mouselliman, that is, the faithful.”
496 In the text “help ye the Moslems.”
497 Again the old, old story of the “Acrisian maid,” and a prose variant of “Yusuf and Al-Hayfa” for which see vol. v. . I must note the difference of treatment and may observe that the style is rough and the incidents are unfinished, but it has the stuff of an excellent tale.
498 In text “Min ghayr Wa’ad” = without appointment, sans préméditation, a phrase before noticed.
499 In text, “Al-Mukawwamína wa Arbábu ‘l-Aklam,” the latter usually meaning “Scribes skilled in the arts of caligraphy.”
500 In text “Zarb al-Fál” = casting lots for presage, see v. 136.
501 “The Mount of Clouds.”
502 In the margin is written “Kbb,” possibly “Kubb” for “Kubbah” = a vault, a cupola. [I take “Kubba” for the passive of the verb “Kabba” = he cut, and read “Fajwatun” for “Fajwatan” = “and in that cave there is a spot in whose innermost part from the inside a crevice is cut which,” etc. — ST.]
503 “Zarb al-Aklám,” before explained: in a few pages we shall come upon “San’at al-Aklám.
504 A pun upon the name of the Mountain.
505 In text “Wa kulli Tárik” = Night-traveller, magician, morning-star.
506 i.e. In Holy Writ — the Koran and the Ahádís.
507 “Walad al-Hayáh” for “Hayát” i.e. let him be long-lived.
508 This and other incidents appear only at the latter end of the tale, MS. .
509 i.e. “Father of a Pigeon,” i.e. surpassing in swiftness the carrier-pigeon.
510 “Bi-sab’a Sikak” = lit. “with seven nails;” in the MS. vol. vi. , l. 2, and , l. 4, we have “four Sikak,” and the word seems to mean posts or uprights whereto the chains were attached. [“Sakk,” pl. “Sikák” and “Sukúk,” is nail, and “Sikkah,” pl. “Sikak,” has amongst many other meanings that of “an iron post or stake” (Bocthor: piquet de fer). — ST.]
511 In text “Al-Lijám w’ al-Bílám” = the latter being a “Tábi’” or dependent word used only for jingle. [The Muhít explains “Bilám” by “Kimám at-Thaur” = muzzle of a bull, and Bocthor gives as equivalent for it the French “cavecon” (English “cavesson” nose-band for breaking horses in). Here, I suppose, it means the headstall of the bridle. — ST.]
512 In Arab. “Al-Sayfu w’ al-Kalanj.”
513 In text “Itowwaha,” which is repeated in , l. 2.
[“Ittawwah” seems to be the modern Egyptian 5th form of “Tauh.”
In classical Arabic it would be “tatawwah,” but in the dialect of to-day the prefix becomes “it,” whose final dental here
assimilates with the initial palatal of the root; the word is correctly spelt with two Tashdids. The meaning is: he threw himself (with his right foot foremost) upon the horse’s back. Instances of this formation, which has now become all but general in Egyptian, are not infrequent in old Arabic, witness chapters lxxiii. and lxxiv. of the Koran, which begin with “ayyuhá ‘l Muddassiru” and “ayyuhŕ ‘l-Muzzammilu” respectively. — ST.]
514 In text “Ramaha bi-h.”
515 The vowel points in the MS. show this to be a quotation.
516 In text “Yarjú,” I presume an error for “yarja’u.” [I believe “yarju” is an error for yajrú,” and the various paces to which they put their horses are meant: sometimes they galloped (ramahú), sometimes they trotted (Pedro de Alcala gives “trotar” for “jará yajrí”), sometimes they ambled (yasírú). — ST.]
517 In text “Saith the Sayer of this say so wondrous and this delectable matter seld-seen and marvellous,” — which I omit as usual.
518 In text “Sar’a ‘l-Lijám.”
519 The invariable practice of an agent de police in England and France, according to the detective tales of MM. Gaboriau and Du Boisgobey. In Africa the guide often attempts to follow instead of leading the party, and this proceeding should always awake suspicion.
520 In text another prothesis without apodosis: see vol. vi. 203, etc.
521 In text “Fa ghába thaláthat ayyamin” = and he (or it the mountain?) disappeared for three days. [“Ghába” = departed, may have here the meaning of “passed away” and three days had gone, and he ever travelling, before (ilŕ an) he reached it. — ST.]
522 A feeling well-known to the traveller: I have often been laughed at for gazing fondly upon the scanty brown-green growth about Suez after a few months’ sojourn in the wolds of Western Arabia. It is admirably expressed in that book of books Eothen (chapt. xvii.):— “The next day I entered upon Egypt, and floated along (for the delight was as the delight of bathing) through green wavy fields of rice, and pastures fresh and plentiful, and dived into the cold verdure of grasses and gardens, and quenched my hot eyes in shade, as though in deep, rushing waters.”
523 The writer does not mean to charge the girl with immodesty (after the style “Come to my arms, my slight acquaintance!”) but to show how powerfully Fate and Fortune wrought upon her. Hence also she so readily allowed the King’s son to possess her person.
524 [I read “al-Muhibbattu,” fem. of “Muhibb,” lover (in Tasawwuf particularly = lover of God), and take the “lam taku taslah” in the second verse for the 3rd person fem., translating: The loving maiden has come in obedience to the lover’s call, proudly trailing her skirts (“tajarru min al-Tíhi Azyála-há”), and she is meet, etc. — ST.]
525 Again the work of Fate which intended to make the lovers man and wife and probably remembered the homely old English proverb, “None misses a slice from a cut loaf.”
526 A little matter of about a ton at the smallest computation of 200 lbs. to each beast.
527 In text “Natawású sawíyah” [Clerical error for “natawánasú (nataánasú, the rarely used 6th form of anisa) shuwayyah” = let us divert ourselves a little. — ST.]
528 In text “salaku-hu wa nashalú-hu.” The {root} “salk” = scoring the skin and the {root} “nashl” = drawing meat from the cooking-pot with its fingers or a flesh-hook or anything but a ladle which would be “Gharf.”
529 This account has been slightly abridged seeing that it is a twice-told tale.
530 “Written” either on the Preserved Tablet (vol. ii. 68) or on the sutures of the skull (iii. 123).
531 In Arab. “Khálat-kí insánun,” meaning also to lie with: compare the Gr. ľ????ľ?, Lat. misceo. [The same word occurs presently in another tropical sense: “Khálata-há al-Khajal wa ‘l-Hayá” = shame and abashment mixed with her, i.e. suffused or overwhelmed her. — ST.]
532 In text “Istanade ‘alŕ Shakkati-h.” [“Istanáda ‘alŕ” is in the Vocabulista in Arabico rendered by “recumbere” and “Shikkah” is a rug, while I can find no authority for “Shakkah” as “quarter.” The passage may therefore mean he lay down on his rug. If he had been leaning against the standing horse, it would on bolting have thrown him on the ground and awaked him rudely. — ST.]
533 “Rajul ikhtiyár,” a polite term for an old man: See i. 55. In the speech of the Badawin it means a man of substance and hospitality.
534 In Arab. “Wa lásh: Murádí bas Ism al-Madinah.” I seem to hear some Fellah speaking to me from the door of his clay hut.
535 “Madínat al-Andalús” = usually Seville.
536 In text “Kabdán,” the usual form being “Kaptan,” from the Ital. Capitano (iv. 85): here, however, we have the Turk. form as in “Kapúdán-pashá” = Lord High Admiral of ancient Osmanli-land.
537 Arab. “Khaznat al-Síláh.” When Easterns, especially Maroccan Moslems and Turkish Pilgrims, embark as passengers, their weapons are taken from them, ticketed and placed in a safe cabin.
538 Arab. “Waka’h” = an affair (of fight).
539 i.e. crying the war-cry, “Alláho Akbar” = God is most Great (vol. ii. 89, etc.) and “Lá iláha illa ‘llah,” the refrain of Unity: vol. ii. 236.
540 In text “A’atú Al-Wírah.” [“Wírah” is gerund of the
Turkish “wírmek” or “wermek,” to give, to give up, and the phrase in the text corresponds to the Turkish “wírah wírmek” = to capitulate. — ST.]
541 The “buccaneers,” quite as humane, made their useless prisoners “walk a plank.” The slave-ships, when chased and hard-driven, simply tossed the poor devil niggers overboard; and the latter must often have died, damning the tender mercies of the philanthrope which had doomed them to untimely deaths instead of a comfortable middle passage from Blackland to Whiteland.
542 [In the text “Kárishín” = chasing, being in hot pursuit of; see Dozy, Suppl. s. v. “karash.” — ST.]
543 See in Mr. Doughty’s valuable “Arabia Deserta” (i. 309) how the Badawi’s mare puts down her soft nose to be kissed by the sitters about the coffee-hearth.
544 In text, “Hadda ‘lláho bayní wa baynakum.”
545 The last clause is omitted in the text which is evidently defective: MS. vol. vi. , line 7.
546 In text “Tauhán al-Husán.”
547 In Abyssinia the “Khil’at” = robe of honour (see vol. i. 195) is an extensive affair composed of a dress of lion’s pelt with silver-gilt buttons, a pair of silken breeches, a cap and waist-shawl of the same material, a sword, a shield and two spears; a horse with furniture of silk and silver and a mule similarly equipped. These gifts accompany the insignia of the “Order of Solomon,” which are various medals bearing an imperial crown, said to represent the Hierosolymitan Temple of the Wise King, and the reverses show the Amharic legend “Yohanne Negus zei Etiopia” — John, Emperor of Ethiopia. The orders are distinguished as (1) the Grand Cross, a star of 100 grammes in massive gold, hammer-wrought, and studded with gems, given only to royalties; (2) the Knighthood, similar, but of 50 grammes, and without jewels, intended for distinguished foreigners; (3) the Officer’s Star, silver-gilt, of 50 grammes; and (4) the Companion’s, of pure silver, and the same weight. All are worn round the neck save the last, which hangs upon the chest. This practice of gilding the medals prevails also in Europe, for instance in Austria, where those made of gun-metal are often gilt by the recipients contrary to all official etiquette.
548 Meaning only that the babe was perfectly beautiful.
549 In order that the cord might not be subject to the evil eye or fall into the hand of a foe who would use it magically to injure the babe. The navel-string has few superstitions in England. The lower classes mostly place over the wound a bit of cloth wherein a hole has been burned, supposing that the carbon will heal the cut, and make it fast to the babe by a “binder” or swathe round the body, as a preventative to “pot-belly.” But throughout the East there are more observances. In India, on the birth of the babe, the midwife demands something shining, as a rupee or piece of silver, and having touched the navel-string therewith she divides it and appropriates the glittering substance, under the pretence that the absence of the illuminating power of some such sparkling object would prevent her seeing to operate. The knife with which the umbilical cord has been cut is not used for common purposes but is left beside the puerpera until the “Chilla” (fortieth day), when “Kajjal” (lamp-black), used by way of Kohl, is collected on it and applied to the child’s eyelids. Whenever the babe is bathed or taken out of the house the knife must be carried along with it; and when they are brought in again the instrument is deposited in its former place near the mother. Lastly, on the “Chilla”-day they must slaughter with the same blade a cock or a sheep (Herklots, chapt. i. sec. 3). Equally quaint is the treatment of the navel-string in Egypt; but Lane (M.E.) is too modest to give details.
550 In text “Sarsarah,” a clerical error for “Akhaza(?) surratan.” See MS. vol. vi. , line 9. [I read “sarra Surrah (Surratan)” = he tied up a purse. — ST.]
551 In the text “on account of the dust-cloud” which, we were just told, had cleared away [The translator seems to have overlooked the “kána” before “kad dákhala-hu al-Ra’b,” which gives to the verb the force of a pluperfect: “and fear had entered into him at the sight of the dust-cloud.” — ST.]
552 i.e. his daughter, of whom he afterwards speaks in the plur.
553 These concealments are inevitable in ancient tale and modern novel, and it need hardly be said that upon the nice conduct of them depends all the interest of the work. How careful the second-rate author is to spoil his plot by giving a needless “pregustation” of his purpose, I need hardly say.
554 The mysteries of the marriage-night are touched with a light hand because the bride had already lost her virginity.
