One thousand and one nig.., p.901
One Thousand and One Nights, page 901
460 Every where in the Moslem East the slave holds himself superior to the menial freeman, a fact which I would impress upon the several Anti-slavery Societies, honest men whose zeal mostly exceeds their knowledge, and whose energy their discretion.
461 These lines, extended to three couplets, occur in vol. iv. 193. I quote Mr. Payne.
462 “At this examination (on Judgment Day) Mohammedans also believe that each person will have the book, wherein all the actions of his life are written, delivered to him; which books the righteous will receive in their right hand, and read with great pleasure and satisfaction; but the ungodly will be obliged to take them, against their wills, in their left (Koran xvii. xviii. lxix, and lxxxiv.), which will be bound behind their backs, their right hand being tied to their necks.” Sale, Preliminary Discourse; Sect. iv.
463 “Whiteness” (bayáz) also meaning lustre, honour.
464 This again occurs in vol. iv. 194. So I quote Mr.
Payne.
465 Her impudence is intended to be that of a captive
Princess.
466 i.e. bent groundwards.
467 See vol. iv. 192. In Marocco Za’ar is applied to a man with fair skin, red hair and blue eyes (Gothic blood?) and the term is not complimentary as “Sultan Yazid Za’ar.”
468 The lines have occurred before (vol. iv. 194). I quote Mr. Lane ii. 440. Both he and Mr. Payne have missed the point in “ba’zu layáli” a certain night when his mistress had left him so lonely.
469 Arab. “Raat-hu.” This apparently harmless word suggests one similar in sound and meaning which gave some trouble in its day. Says Mohammed in the Koran (ii. 98) “O ye who believe! say not (to the Apostle) Rá’iná (look at us) but Unzurná (regard us).” “Rá’iná” as pronounced in Hebrew means “our bad one.”
470 By reason of its leanness.
471 In the Mac. Edit. “Fifty.” For a scene which illustrates this mercantile transaction see my Pilgrimage i. 88, and its deduction. “How often is it our fate, in the West as in the East, to see in bright eyes and to hear from rosy lips an implied, if not an expressed ‘Why don’t you buy me?’ or, worse still, ‘Why can’t you buy me?’”
472 See vol. ii. 165 dragging or trailing the skirts = walking without the usual strut or swagger: here it means assuming the humble manners of a slave in presence of the master.
473 This is the Moslem form of “boycotting”: so amongst early Christians they refused to give one another God-speed. Amongst Hindús it takes the form of refusing “Hukkah (pipe) and water” which practically makes a man an outcast. In the text the old man expresses the popular contempt for those who borrow and who do not repay. He had evidently not read the essay of Elia on the professional borrower.
474 See note .
475 i.e. the best kind of camels.
476 This first verse has occurred three times.
477 Arab. “Surayyá” in Dictionaries a dim. of Sarwá = moderately rich. It may either denote abundance of rain or a number of stars forming a constellation. Hence in Job (xxxviii. 31) it is called a heap (kímah).
478 Pleiads in Gr. the Stars whereby men sail.
479 This is the Eastern idea of the consequence of satisfactory coition which is supposed to be the very seal of love. Westerns have run to the other extreme.
480 “Al-Ríf” simply means lowland: hence there is a Ríf in the Nile-delta. The word in Europe is applied chiefly to the Maroccan coast opposite Gibraltar (not, as is usually supposed the North-Western seaboard) where the Berber-Shilhá race, so famous as the “Rif pirates” still closes the country to travellers.
481 i.e. Upper Egypt.
482 These local excellencies of coition are described jocosely rather than anthropologically.
483 See vol. i. 223: I take from Torrens, .
484 For the complete ablution obligatory after copulation before prayers can be said. See vol. v. 199.
485 Arab. “Zunnár,” the Greek {zoonárion}, for which, see vol. ii. 215.
486 Miriam (Arabic Maryam), is a Christian name, in Moslem lands. Abú Maryam “Mary’s father” (says Motarrazi on Al-Hariri, Ass. of Alexandria) is a term of contempt, for men are called after sons (e.g. Abu Zayd), not after daughters. In more modern authors Abu Maryam is the name of ushers and lesser officials in the Kazi’s court.
487 This formality, so contrary to our Western familiarity after possession, is an especial sign of good breeding amongst Arabs and indeed all Eastern nations. It reminds us of the “grand manner” in Europe two hundred years ago, not a trace of which now remains.
488 These lines are in Night i. ordered somewhat differently: so I quote Torrens ().
489 i.e. to the return Salám— “And with thee be peace and the mercy of Allah and His blessings!” See vol. ii. 146. The enslaved Princess had recognised her father’s Wazir and knew that he could have but one object, which being a man of wit and her lord a “raw laddie,” he was sure to win.
490 It is quite in Moslem manners for the bystanders to force the sale seeing a silly lad reject a most advantageous offer for sentimental reasons. And the owner of the article would be bound by their consent.
491 Arab. “Wa’llahi.” “Bi” is the original particle of swearing, a Harf al-jarr (governing the genitive as Bi’lláhi) and suggesting the idea of adhesion: “Wa” (noting union) is its substitute in oath-formulć and “Ta” takes the place of Wa as Ta’lláhi. The three-fold forms are combined in a great “swear.”
492 i.e. of divorcing their own wives.
493 These lines have occurred before: I quote Mr. Payne.
494 These lines are in Night xxvi., vol. i. 275: I quote
Torrens (), with a correction for “when ere.”
495 This should be “draws his senses from him as one pulls hair out of pate.”
496 Rághib and Záhid: see vol. v. 141.
497 Carolus Magnus then held court in Paris; but the text evidently alludes to one of the port-cities of Provence as Marseille which we English will miscall Marseilles.
498 Here the writer, not the young wife, speaks; but as a tale-teller he says “hearer” not “reader.”
499 Kayrawán, the Arab. form of the Greek Cyrene which has lately been opened to travellers and has now lost the mystery which enshrouded it. In Hafiz and the Persian poets it is the embodiment of remoteness and secrecy; as we till the last quarter century spoke of the “deserts of Central Africa.”
500 Arab. “‘Innín”: alluding to all forms of impotence, from dislike, natural deficiency or fascination, the favourite excuse. Easterns seldom attribute it to the true cause, weak action of the heart; but the Romans knew the truth when they described one of its symptoms as cold feet. “Clino-pedalis, ad venerem invalidus, ab ea antiqua opinione, frigiditatem pedum concubituris admodum officere.” Hence St. Francis and the bare-footed Friars. See Glossarium Eroticum Linguae Latinć, Parisiis, Dondey-Dupré, MDCCCXXVI.
501 I have noted the use of “island” for “land” in general. So in the European languages of the sixteenth century, insula was used for peninsula, e.g. Insula de Cori = the Corean peninsula.
502 As has been noticed (vol. i. 333), the monocular is famed for mischief and men expect the mischief to come from his blinded eye.
503 Here again we have a specimen of “inverted speech” (vol. ii. 265); abusive epithets intended for a high compliment, signifying that the man was a tyrant over rebels and a froward devil to the foe.
504 Arab. “Bab al-Bahr,” see vol. iii. 281.
505 Arab. “Batárikah” see vol. ii. 89. The Templars, Knights of Malta and other orders half ecclesiastic, half military suggested the application of the term.
506 These lines have occurred in vol. i. 280 — I quote
Torrens ().
507 Maryam al-Husn containing a double entendre, “O place of the white doe (Rím) of beauty!” The girl’s name was Maryam the Arab. form of Mary, also applied to the B.V. by Eastern Christians. Hence a common name of Syrian women is “Husn Maryam” = (one endowed with the spiritual beauties of Mary: vol. iv. 87). I do not think that the name was “manufactured by the Arab story-tellers after the pattern of their own names (e.g. Nur al-Din or Noureddin, light of the faith, Tajeddin, crown of faith, etc.) for the use of their imaginary Christian female characters.”
508 I may here remind readers that the Bán, which some Orientalists will write “Ben,” is a straight and graceful species of Moringa with plentiful and intensely green foliage.
509 Arab. “Amúd al-Sawári” = the Pillar of Masts, which is still the local name of Diocletian’s column absurdly named by Europeans “Pompey’s Pillar.”
510 Arab. “Batiyah,” also used as a wine-jar (amphora), a flagon.
511 Arab. “Al-Kursán,” evidently from the Ital. “Corsaro,” a runner. So the Port. “Cabo Corso,” which we have corrupted to “Cape Coast Castle” (Gulf of Guinea), means the Cape of Tacking.
512 Arab. “Ghuráb,” which Europeans turn to “Grab.”
513 Arab. “Sayyib” (Thayyib) a rare word: it mostly applies to a woman who leaves her husband after lying once with him.
514 Arab. “Batárikah:” here meaning knights, leaders of armed men as in Night dccclxii., supra , it means “monks.”
515 i.e. for the service of a temporal monarch.
516 Arab. “Sayr” = a broad strip of leather still used by way of girdle amongst certain Christian religions in the East.
517 Arab. “Haláwat al-Salámah,” the sweetmeats offered to friends after returning from a journey or escaping sore peril. See vol. iv. 60.
518 So Eginhardt was an Erzcapellan and belonged to the ghostly profession.
519 These lines are in vols. iii. 258 and iv. 204. I quote
Mr. Payne.
520 Arab. “Firásah,” lit. = skill in judging of horse flesh
(Faras) and thence applied, like “Kiyáfah,” to physiognomy. One
Kári was the first to divine man’s future by worldly signs
(Al-Maydáni, Arab. prov. ii. 132) and the knowledge was
hereditary in the tribe Mashíj.
521 Reported to be a “Hadis” or saying of Mohammed, to whom are attributed many such shrewd aphorisms, e.g. “Allah defend us from the ire of the mild (tempered).”
522 These lines are in vol. i. 126. I quote Torrens ().
523 These lines have occurred before. I quote Mr. Payne.
524 Arab. “Khák-bák,” an onomatopia like our flip-flap and a host of similar words. This profaning a Christian Church which contained the relics of the Virgin would hugely delight the coffee-house habitués, and the Egyptians would be equally flattered to hear that the son of a Cairene merchant had made the conquest of a Frankish Princess Royal. That he was an arrant poltroon mattered very little, as his cowardice only set of his charms.
525 i.e. after the rising up of the dead.
526 Arab. “Nafísah,” the precious one i.e. the Virgin.
527 Arab. “Nákús,” a wooden gong used by Eastern Christians which were wisely forbidden by the early Moslems.
528 i.e. a graceful, slender youth.
529 There is a complicatd pun in this line: made by splitting the word after the fashion of punsters. “Zarbu ‘l-Nawákísí” = the striking of the gongs, and “Zarbu ‘l Nawá, Kísí = striking the departure signal: decide thou (fem. addressed to the Nafs, soul or self)” I have attempted a feeble imitation.
530 The modern Italian term of the venereal finish.
531 Arab. “Najm al-Munkazzi,” making the envious spy one of the prying Jinns at whom is launched the Shiháb or shooting-star by the angels who prevent them listening at the gates of Heaven. See vol. i. 224.
532 Arab. “Sandúk al-Nuzur,” lit. “the box of vowed oblations.” This act of sacrilege would find high favour with the auditory.
533 The night consisting like the day of three watches. See vol. i.
534 Arab. “Al-Khaukhah,” a word now little used.
535 Arab. “Námúsiyah,” lit. mosquito curtains.
536 Arab. “Jáwashiyah,” see vol. ii. 49.
537 Arab. “Kayyimah,” the fem. of “Kayyim,” misprinted
“Kayim” in vol. ii. 93.
538 i.e. hadst thou not disclosed thyself. He has one great merit in a coward of not being ashamed for his cowardice; and this is a characteristic of the modern Egyptian, whose proverb is, “He ran away, Allah shame him! is better than, He was slain, Allah bless him!”
539 Arab. “Ahjar al-Kassárín” nor forgotten. In those days ships anchored in the Eastern port of Alexandria which is now wholly abandoned on account of the rocky bottom and the dangerous “Levanter,” which as the Gibraltar proverb says
“Makes the stones canter.”
540 Arab. “Hakk” = rights, a word much and variously used. To express the possessive “mine” a Badawi says “Hakki” (pron. Haggi) and “Lílí;” a Syrian “Shítí” for Shayyati, my little thing or “taba ‘i” my dependent; an Egyptian “Bitá’ i” my portion and a Maghribi “M’tá ‘i” and “diyyáli” (di allazí lí = this that is to me). Thus “mine” becomes a shibboleth.
541 i.e. The “Good for nothing,” the “Bad’un;” not some forgotten ruffian of the day, but the hero of a tale antedating The Nights in their present form. See Terminal Essay, x. ii.
542 i.e. Hoping to catch Nur al-Din.
543 Arab. “Sawwáhún” = the Wanderers, Pilgrims, wandering Arabs, whose religion, Al-Islam, so styled by its Christain opponents. And yet the new creed was at once accepted by whole regions of Christians, and Mauritania, which had rejected Roman paganism and Gothic Christianity. This was e.g. Syria and the so-called “Holy Land,” not because, as is fondly asserted by Christians, al-Islam was forced upon them by the sword, but on account of its fulfilling a need, its supplying a higher belief, unity as opposed to plurality, and its preaching a more manly attitude of mind and a more sensible rule of conduct. Arabic still preserves a host of words special to the Christian creed; and many of them have been adopted by Moslems but with changes of signification.
544 i.e. of things commanded and things prohibited. The writer is thinking of the Koran in which there are not a few abrogated injunctions.
545 See below for the allusion.
546 Arab. “Kafrá” = desert place. It occurs in this couplet,
“Wa Kabrun Harbin fí-makánin Kafrin;
Wa laysa Kurba Kabri Harbin Kabrun.”
“Harb’s corse is quartered in coarse wold accurst;
Nor close to corse of Harb is other corse;—”
words made purposely harsh because uttered by a Jinni who killed a traveller named “Harb.” So Homer: —
{pollŕ d’ hánanta, kátanta, párantá te dachmía t’ ęlthon.}
and Pope: —
“O’er hills, o’er dales, o’er crags, o’er rocks they go, etc.”
See Preface (p. v.) to Captain A. Lockett’s learned and whimsical volume, “The Muit Amil” etc. Calcutta, 1814.
547 These lines have occurred vol. iv. 267. I quote Mr.
Lane.
548 The topethesia is here designedly made absurd. Alexandria was one of the first cities taken by the Moslems (A.H. 21 = 642) and the Christian pirates preferred attacking weaker places, Rosetta and Damietta.
549 Arab. “Bilád al-Rúm,” here and elsewhere applied to
France.
550 Here the last line of , vol. iv. in the Mac.
Edit. is misplaced and belongs to the next page.
551 Arab. “Akhawán shakíkán” = brothers german (of men and beasts) born of one father and mother, sire and dam.
552 “The Forerunner” and “The Overtaker,” terms borrowed from the Arab Epsom.
553 Known to us as “the web and pin,” it is a film which affects Arab horses in the damp hot regions of Malabar and Zanzibar and soon blinds them. This equine cataract combined with loin-disease compels men to ride Pegu and other ponies.
554 Arab. “Zujáj bikr” whose apparent meaning would be glass in the lump and unworked. Zaj áj bears, however, the meaning of clove-nails (the ripe bud of the clove-shrub) and may possibly apply to one of the manifold “Alfáz Adwiyah” (names of drugs). Here, however, pounded glass would be all sufficient to blind a horse: it is much used in the East especially for dogs affected by intestinal vermicules.
555 Alluding to the Arab saying “The two rests”
(Al-ráhatáni) “certainty of success or failure,” as opposed to
“Wiswás” when the mind fluctuates in doubt.
556 She falls in love with the groom, thus anticipating the noble self-devotion of Miss Aurora Floyd.
557 Arab. “Túfán” see vol. {iv. 136}: here it means the
“Deluge of Noah.”
558 Two of the Hells. See vol. v. 240.
559 Lit. “Out upon a prayer who imprecated our parting!”
560 The use of masculine for feminine has frequently been noted. I have rarely changed the gender or the number the plural being often employed for the singular (vol. i. 98). Such change may avoid “mystification and confusion” but this is the very purpose of the substitution which must be preserved if “local colour” is to be respected.
Richard Francis Burton’s translation: detailed table of contents
VOLUME IX.
To Alexander Baird of Urie.
My Dear Baird,
I avail my self of a privilege of authorship, not yet utterly obsolete, to place your name at the head of this volume. Your long residence in Egypt and your extensive acquaintance with its “politic,” private and public, make you a thouroughly competent judge of the merits and demerits of this volume; and encourage me to hope that in reading it you will take something of the pleasure I have had in writing it..
Ever yours sincerely,
Richard F. Burton.
Tangier, December 31, 1885.
Richard Francis Burton’s translation: detailed table of contents
Ali Nur Al-Din and Miriam the Girdle-Girl (continued)
When it was the Eight Hundred and Eighty-ninth Night,
She pursued, It hath reached me, O auspicious King, that when Nur al-Din heard the voice singing these verses he said in himself, “Verily this be the Lady Miriam chanting without hesitation or doubt or suspicion of one from without.1 Would Heaven I knew an my thought be true and if it be indeed she herself or other self!” And regrets redoubled upon him and he bemoaned himself and recited these couplets,
