One thousand and one nig.., p.808
One Thousand and One Nights, page 808
248 Every Moslem capital has a “Shaykh of the thieves” who holds a regular levées and who will return stolen articles for consideration; and this has lasted since the days of Diodorus Siculus (Pilgrimage i. 91).
249 This was not the condition; but I have left the text as it is characteristic of the writer’s inconsequence.
250 The idea would readily occur in Egypt where the pulex is still a plague although the Sultan is said to hold his court at Tiberias. “Male and female” says the rouge, otherwise it would be easy to fill a bushel with fleas. The insect was unknown to older India according to some and was introduced by strangers. This immigration is quite possible. In 1863 the jigger (P. penetrans) was not found in Western Africa; when I returned there in 1882 it had passed over from the Brazil and had become naturalised on the equatorial African seaboard. the Arabs call shrimps and prawns “sea-fleas” (bargúth al-bahr) showing an inland race. (See Pilgrimage i. 322.)
251 Submission to the Sultan and the tidings of his well-being should content every Eastern subject. But, as Oriental history shows, the form of government is a Despotism tempered by assassination. And under no rule is man socially freer and his condition contrasts strangely with the grinding social tyranny which characterises every mode of democracy or constitutionalism, i.e. political equality.
252 Here the text has “Markúb” = a shoe; elsewhere “Na’al” = a sandal, especially with wooden sole. In classical Arabia, however, “Na’al” may be a shoe, a horse-shoe (iron-plate, not rim like ours). The Bresl. Edit. has “Watá,” any foot-gear.
253 Water-melons (batáyikh) says the Mac. Edit. a misprint for Aruz or rice. Water-melons are served up raw cut into square mouthfuls, to be eaten with rice and meat. They serve excellently well to keep the palate clean and cool.
254 The text recounts the whole story over again - more than
European patience can bear.
255 The usual formula when telling an improbable tale. But here it is hardly called for: the same story is told (on weak authority) of the Alewife, the Three Graziers and Attorney-General Nay (temp. James II. 1577-1634) when five years old (Journ. Asiat. Soc. N.S. xxx. 280). The same feat had been credited to Thomas Egerton, Lord Chancellor in A.D. 1540-1617 (Chalmers, Biographical Dictionary xxiii. 267-68). But the story had already found its way into the popular jest-books such as “Tales and Quick Answers, very Mery and Pleasant to Rede” (1530); “Jacke of Dover’s Quest of Inquirie for the Foole of all Fooles” (1604) under the title “The Foole of Westchester”, and in “Witty and Entertaining Exploits of George Buchanan, commonly called the King’s Fool.” The banker-bard Rogers (in Italy) was told a similar story concerning a widow of the Lambertini house (xivth centry). Thomas Wright (Introducition to the Seven Sages) says he had met the tale in Latin( xiiith-xivth centuries) and a variant in the “Nouveaux Contes ŕ rire (Amsterdam 1737), under the title “Jugement Subtil du Duc d’Ossone contre Deux Marchands.” Its origin is evidently the old Sindibád-namah translated from Syriac into Greek (“Syntipas,” xith century); into Hebrew (Mishlé Sandabar, xiith century) and from the Arabian version into old Castilian, “Libro de los Engannos et los Asayamientos de las Mugeres” (A.D. 1255), whereof a translation is appended to Professor Comparetti’s Socitey. The Persion metrical form (an elaboration of one much older) dates from 1375; and gave rise to a host of imitations such as the Turkish Tales of the Forty Wazirs and the Canarese “Kathá Manjari,” where four persons contend about a purse. See also Gladwin’s “Persian Moonshee,” No. vi. of “Pleasing Stories;” and Mr. Clouston’s paper, “The Lost Purse,” in the Glasgow Evening Times. All are the Eastern form of Gavarni’s “Enfants Terribles,” showing the portentous precocity for which some children (infant phenomena, calculating boys, etc. etc.) have been famous.
256 From the Bresl. Edit. xii. 381. The Sa’lab or Abu Hosayn (Father of the Fortlet) is the fox, in Marocco Akkáb: Talib Yusuf and Wa’wi are the jackal. Arabas have not preserved “Jakal” from the Heb. Shu’al and Persian Shaghal and Persian Shaghál (not Shagul) as the Rev. Mr. Tristram misinforms his readers. (Nat. Hist. )
257 The name is old and classical Arabic: in Antar the young Amazon Jaydá was called Judar in public (Story of Jaydá and Khálid). It is also, as will be seen, the name of a quarter in Cairo, and men are often called after such places, e.g. Al-Jubní from the Súk al Jubn in Damascus. The story is exceedingly Egyptian and the style abounds in Cairene vulgarisms, especially in the Bresl. Edit. ix. 311.
258 Had the merchant left his property to be divided after his death and not made a will he widow would have had only one-eighth instead of a fourth.
259 Lit. “from tyrant to tyrant,” i.e. from official to official, Al-Zalamah, the “tyranny” of popular parlance.
260 The coin is omitted in the text but it is evidently the “Nusf” or half-dirham. Lane (iii.235), noting that the dinar is worth 170 “nusfs” in this tale, thinks that it was written (or copied?) after the Osmanh Conquest of Egypt. Unfortunately he cannot tell the precise period when the value of the small change fell so low.
261 Arab “Yaum mubárak!” still a popular exclamation.
262 i.e. of the door of daily bread.
263 Arab. “Sírah,” a small fish differently described (De
Sacy, “Relation de l’Egypte par Abd allatif,” p-288: Lane,
Nights iii. 234. It is not found in Sonnini’s list.
264 A tank or lakelet in the southern parts of Cairo, long ago filled up; Von Hammer believes it inherited the name of the old Charon’s Lake of Memphis, over which corpses were ferried.
265 Thus making the agreement a kind of religious covenant, as Catholics would recite a Pater or an Ave Maria.
266 Arab. “Yá miskím”=O poor devil; mesquin, meschino, words evidently derived from the East.
267 Plur. of Maghribí a Western man, a Moor. I have already derived the word through the Lat. “Maurus” from Maghribiyún. Europeans being unable to pronounce the Ghayn (or gh like the modern Cairenes) would turn it into “Ma’ariyún.” They are mostly of the Maliki school (for which see Sale) and are famous as magicians and treasure-finders. Amongst the suite of the late Amir Abd al-Kadir, who lived many years and died in Damascus, I found several men profoundly versed in Eastern spiritualism and occultism.
268 The names are respectively, Slave of the Salvation, of the One (God), of the Eternal; of the Compassionate; and of the Loving.
269 i.e. “the most profound”; the root is that of “Bátiní,” a gnostic, a reprobate.
270 i.e. the Tall One.
271 The loud pealing or (ear-) breaking Thunder.
272 Arab. “Fás and Miknás” which the writer evidently regards as one city. “Fás” means a hatchet, from the tradition of one having been found, says Ibn Sa’íd, when digging the base under the founder Idrís bin Idrís (A.D. 808). His sword was placed on the pinnacle of the minaret built by the Imám Abu Ahmad bin Abi Bakr enclosed in a golden étui studded with pearls and precious stones. From the local pronunciation “Fes” is derived the red cap of the nearer Moslem East (see Ibn Batutah ).
273 Arab. “Al-Khurj,” whence the Span. Las Alforjas.
274 Arab. “Kebáb,” mutton or lamb cut into small squares and grilled upon skewers: it is the roast meat of the nearer East where, as in the West, men have not learned to cook meat so as to preserve all its flavour. This is found in the “Asa’o” of the Argentine Gaucho who broils the flesh while still quivering and before the fibre has time to set. Hence it is perfectly tender, if the animal be young, and has a “meaty” taste half lost by keeping
275 Equivalent to our puritanical “Mercy.”
276 Arab. “Bukjah,” from the Persian Bukcheh: a favourite way of keeping fine clothes in the East is to lay them folded in a piece of rough long-cloth with pepper and spices to drive away moths.
277 This is always specified, for respectable men go out of town on horse-back, never on “foot-back,” as our friends the Boers say. I have seen a Syrian put to sore shame when compelled by politeness to walk with me, and every acquaintance he met addressed him “Anta Zalamah!” What! afoot?
278 This tale, including the Enchanted Sword which slays whole armies, was adopted in Europe as we see in Straparola (iv. 3), and the “Water of Life” which the Grimms found in Hesse, etc., “Gammer Grethel’s German Popular Stories,” Edgar Taylor, Bells, 1878; and now published in fuller form as “Grimm’s Household Tales,” by Mrs. Hunt, with Introduction by A. Lang, 2 vols. 8vo, 1884. It is curious that so biting and carping a critic, who will condescend to notice a misprint in another’s book, should lay himself open to general animadversion by such a rambling farrago of half-digested knowledge as that which composes Mr. Andrew Lang’s Introduction.
279 These retorts of Judar are exactly what a sharp Egyptian
Fellah would say on such occasions.
280 Arab. “Salámát,” plur. of Salam, a favourite Egyptian welcome.
281 This sentence expresses a Moslem idea which greatly puzzles strangers. Arabic has no equivalent of our “Thank you” (Kassara ‘llah Khayr-ak being a mere blessing Allah increase thy weal!), nor can Al-lslam express gratitude save by a periphrase. The Moslem acknowledges a favour by blessing the donor and by wishing him increase of prosperity. “May thy shadow never be less! “ means, Mayest thou always extend to me thy shelter and protection. I have noticed this before but it merits repetition. Strangers, and especially Englishmen, are very positive and very much mistaken upon a point, which all who have to do with Egyptians and Arabs ought thoroughly to understand. Old dwellers in the East know that the theory of ingratitude in no way interferes with the sense of gratitude innate in man (and beast) and that the “lively sense of favours to come,” is as quick in Orient land as in Europe.
282 Outside this noble gate, the Bab al-Nay, there is a great cemetery wherein, by the by, lies Burckhardt, my predecessor as a Hájj to Meccah and Al-Medinah. Hence many beggars are always found squatting in its neighbourhood.
283 Friends sometimes walk alongside the rider holding the stirrup in sign of affection and respect, especially to the returning pilgrim.
284 Equivalent to our Alas! It is woman’s word never used by men; and foreigners must be most careful of this distinction under pain of incurring something worse than ridicule. I remember an officer in the Bombay Army who, having learned Hindostani from women, always spoke of himself in the feminine and hugely scandalised the Sepoys.
285 i.e. a neighbour. The “quarters” of a town in the East are often on the worst of terms. See Pilgrimage.
286 In the patriarchal stage of society the mother waits upon her adult sons. Even in Dalmatia I found, in many old-fashioned houses, the ladies of the family waiting upon the guests. Very pleasant, but somewhat startling at first.
287 Here the apodosis would be “We can all sup together.”
288 Arab. “Záwiyah” (=oratory), which is to a Masjid what a chapel is to a church.
289 Arab. “Kasr,” prop. a palace: so the Tuscan peasant speaks of his “palazzo.”
290 This sale of a free-born Moslem was mere felony. But many centuries later Englishmen used to be sold and sent to the plantations in America.
291 Arab. “Kawwás,” lit. an archer, suggesting les archers de la Sainte Hermandade. In former days it denoted a sergeant, an apparitor, an officer who executed magisterial orders. In modern Egypt he became a policeman (Pilgrimage i. 29). As “Cavass” he appears in gorgeous uniform and sword, an orderly attached to public offices and Consulates.
292 A purely imaginary King.
293 The Bresl. Edit. (ix. 370) here and elsewhere uses the word “Nútiyá”=Nauta, for the common Bahríyah or Malláh.
294 Arab. “Tawaf,” the name given to the sets (Ashwat) of seven circuits with the left shoulder presented to the Holy House, that is walking “widdershins” or “against the sun” (“with the sun” being like the movement of a watch). For the requisites of this rite see Pilgrimage iii. 234.
295 Arab. “Akh”; brother has a wide signification amongst
Moslems and may be used to and of any of the Saving Faith.
296 Said by the master when dismissing a servant and meaning, “I have not failed in my duty to thee!” The answer is, “Allah acquit thee thereof!’
297 A Moslem prison is like those of Europe a century ago; to think of it gives gooseflesh. Easterns laugh at our idea of penitentiary and the Arabs of Bombay call it “Al-Bistán” (the Garden) because the court contains a few trees and shrubs. And with them a garden always suggests an idea of Paradise. There are indeed only two efficacious forms of punishment all the world over, corporal for the poor and fines for the rich, the latter being the severer form.
298 i.e. he shall answer for this.
299 A pun upon “Khalíyah” (bee hive) and “Khaliyah” (empty). Khalíyah is properly a hive of bees with a honey-comb in the hollow of a tree-trunk, opposed to Kawwárah, hive made of clay or earth (Al-Hariri; Ass. of Tiflis). There are many other terms, for Arabs are curious about honey. Pilgrimage iii. 110.
300 Lane (iii. 237) supposes by this title that the author referred his tale to the days of the Caliphate. “Commander of the Faithful” was, I have said, the style adopted by Omar in order to avoid the clumsiness of “Caliph” (successor) of the Caliph (Abu Bakr) of the Apostle of Allah.
301 eastern thieves count four modes of housebreaking, (1)picking out burnt bricks; (2) cutting through unbaked bricks; (3) wetting a mud wall and (4) boring through a wooden wall (Vikram and the Vampire ).
302 Arab. “Zabbat,” lit. a lizard (fem.) also a wooden lock, the only one used throughout Egypt. An illustration of its curious mechanism is given in Lane (M. E. Introduction)
303 Arab. “Dabbús.” The Eastern mace is well known to English collectors, it is always of metal, and mostly of steel, with a short handle like our facetiously called “life-preterver “ The head is in various forms, the simplest a ball, smooth and round, or broken into sundry high and angular ridges like a melon, and in select weapons shaped like the head of some animal. bull, etc. See Night dcxlvi.
304 The red habit is a sign of wrath and vengeance and the Persian Kings like Fath Al Shah, used to wear it when about to order some horrid punishment, such as the “Shakk”; in this a man was hung up by his heels and cut in two from the fork downwards to the neck, when a turn of the chopper left that untouched. White robes denoted peace and mercy as well as joy. The “white” hand and “black” hand have been explained. A “white death” is quiet and natural, with forgiveness of sins. A “black death” is violent and dreadful, as by strangulation; a “green death” is robing in rags and patches like a dervish, and a “red death” is by war or bloodshed (A. P. ii. 670). Among the mystics it is the resistance of man to his passions.
305 This in the East is the way “pour se faire valoir”; whilst Europeans would hold it a mere “bit of impudence.” aping dignity.
306 The Chief Mufti or Doctor of the Law, an appointment first made by the Osmanli Mohammed II., when he captured Constantinople in A.D. 1453. Before that time the functions were discharged by the Kázi al-Kuzat (Kazi-in-Chief), the Chancellor.
307 So called because here lived the makers of crossbows (Arab. Bunduk now meaning a fire piece, musket, etc.). It is the modern district about the well-known Khan al-Hamzawi.
308 Pronounced “Goodareeyyah,” and so called after one of the troops of the Fatimite Caliphs. The name “Yamániyah” is probably due to the story-teller’s inventiveness.
309 I have noted that as a rule in The Nights poetical justice is administered with much rigour and exactitude. Here, however, the tale-teller allows the good brother to be slain by the two wicked brothers as he permitted the adulterous queens to escape the sword of Kamar al-Zaman. Dr. Steingass brings to my notice that I have failed to do justice to the story of Sharrkán (vol. ii., ), where I note that the interest is injured by the gratuitous incest But this has a deeper meaning and a grander artistic effect. Sharrkán begins with most unbrotherly feelings towards his father’s children by a second wife. But Allah’s decree forces him to love his half-sister despite himself, and awe and repentance convert the savage, who joys at the news of his brother’s reported death, to a loyal and devoted subject of the same brother. But Judar with all his goodness proved himself an arrant softy and was no match for two atrocious villains. And there may be overmuch of forgiveness as of every other good thing.
310 In such case the “‘iddah” would be four months and ten days.
311 Not quite true. Weil’s German version, from a MS. in the Ducal Library of Gotha gives the “Story of Judar of Cairo and Mahmud of Tunis” in a very different form. It has been pleasantly “translated (from the German) and edited” by Mr. W. F. Kirby, of the British Museum, under the title of “The New Arabian Nights” (London: W. Swan Sonnenschein & Co.), and the author kindly sent me a copy. “New Arabian Nights” seems now to have become a fashionable title applied without any signification: such at least is the pleasant collection of Nineteenth Century Novelettes, published under that designation by Mr. Robert Louis Stevenson, Chatto and Windus, Piccadilly, 1884.
312 Von Hammer holds this story to be a satire on Arab superstition and the compulsory propagation, the compelle intrare, of Al-Islam. Lane (iii. 235) omits it altogether for reasons of his own. I differ with great diffidence from the learned Baron whose Oriental reading was extensive; but the tale does not seem to justify his explanations. It appears to me simply one of the wilder romances, full of purposeful anachronisms (e.g. dated between Abraham and Moses, yet quoting the Koran) and written by someone familiar with the history of Oman. The style too is peculiar, in many places so abrupt that much manipulation is required to make it presentable: it suits, however, the rollicking, violent brigand-like life which it depicts. There is only one incident about the end which justifies Von Hammer’s suspicion.
