A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 2 (of 17). Richard Francis Burton

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29

"O Pilgrim" (Ya Hájj) is a polite address even to those who have not pilgrimaged. The feminine "Hájjah" (in Egypt pronounced "Hággeh") is similarly used.

30

Arab. usúl=roots, i. e. I have not forgotten my business.

31

Moslems from Central and Western North Africa. (Pilgrimage i. 261; iii. 7, etc.); the "Jabarti" is the Moslem Abyssinian.

32

This is a favourite bit of chaff and is to be lengthened out almost indefinitely e. g. every brown thing is not civet nor every shining thing a diamond; every black thing is not charcoal nor every white chalk; every red thing is not a ruby nor every yellow a topaz; every long-necked thing is not a camel, etc., etc., etc.

33

He gives him the name of his grandfather; a familiar usage.

34

Arab. "Ma'janah," a place for making unbaked bricks (Tob=Span. Adobe) with chaff and bruised or charred straw. The use of this article in rainless lands dates from ages immemorial, and formed the outer walls of the Egyptian temple.

35

Arab. "Barsh," a bit of round matting used by the poor as a seat. The Wazir thus showed that he had been degraded to the condition of a mat-maker.

36

The growth (a Poa of two species) which named Wady Halfá (vulg. "Halfah"), of which the home public has of late heard perhaps a trifle too much. Burckhardt (Prov. 226) renders it "dry reeds" – incorrectly enough.

37

This "Háshimi" vein, as they call it, was an abnormal development between the eyes of the house of Abbas, inherited from the great grandfather of the Prophet; and the latter had it remarkably large, swelling in anger and battle-rage. The text, however, may read "The sweat of wrath," etc.

38

Torrens and Payne prefer "Ilm"=knowledge. Lane has more correctly "Alam"=a sign, a flag.

39

The lines were in Night xi: I have quoted Torrens (p. 379) for a change.

40

Still customary in Tigris-Euphrates land, where sea-craft has not changed since the days of Xisisthrus-Noah, and long before.

41

To cool the contents.

42

Hence the Khedivial Palace near Cairo "Kasr al-Nuzhah;" literally "of Delights;" one of those flimsy new-Cairo buildings which contrast so marvellously with the architecture of ancient and even of mediæval Egypt, and which are covering the land with modern ruins. Compare Mohammed Ali's mosque in the citadel with the older Sultan Hasan. A popular tale is told that, when the conquering Turk, Yáwúz Sultan Selim, first visited Cairo, they led him to Mosque Al-Ghúri. "This is a splendid Ká'ah (saloon)!" quoth he. When he entered Sultan Hasan, he exclaimed, "This is a citadel!"; but after inspecting the Mosque Al-Mu'ayyad he cried, "'Tis a veritable place of prayer, a fit stead for the Faithful to adore the Eternal!"

43

Arab. gardeners are very touchy on this point. A friend of mine was on a similar occasion addressed, in true Egyptian lingo, by an old Adam-son, "Ya ibn al-Kalb! beta'mil ay?" (O dog-son, what art thou up to?).

44

"The green palm-stick is of the trees of Paradise;" say the Arabs in Solomonic style but not Solomonic words: so our "Spare the rod," etc.

45

Wayfarers, travellers who have a claim on the kindness of those at home: hence Abd al-Rahman al-Burai sings in his famous Ode: —

He hath claim on the dwellers in the places of their birth,

Whoso wandereth the world, for he lacketh him a home.

It is given in my "First Footsteps in East Africa" (pp. 53-55).

46

The good old man treated the youth like a tired child.

47

In Moslem writings the dove and turtle-dove are mostly feminine, whereas the female bird is always mute and only the male sings to summon or to amuse his mate.

48

An unsavoury comparison of the classical Narcissus with the yellow white of a nigger's eyes.

49

A tree whose coals burn with fierce heat: Al-Hariri (Vth Séance). This Artemisia is like the tamarisk but a smaller growth and is held to be a characteristic of the Arabian Desert. A Badawi always hails with pleasure the first sight of the Ghazá, after he has sojourned for time away from his wilds. Mr. Palgrave (i. 38) describes the "Ghadá" as an Euphorbia with a woody stem often 5-6 feet high and slender flexible green twigs (?), "forming a feathery tuft, not ungraceful to the eye, while it affords some shelter to the traveller, and food to his camels."

50

Arab. Sal'am=S(alla) A(llah) a(layhi) wa S(allam); A(llah) b(less) h(im) a(nd) k(eep)=Allah keep him and assain!

51

The ass is held to be ill-omened. I have noticed the braying elsewhere. According to Mandeville the Devil did not enter the Ark with the Ass, but he left it when Noah said "Benedicite." In his day (A.D. 1322) and in that of Benjamin of Tudela, people had seen and touched the ship on Ararat, the Judi (Gordiæi) mountains; and this dates from Berosus (S.C. 250) who, of course, refers to the Ark of Xisisthrus. See Josephus Ant. i. 3, 6; and Rodwell (Koran, pp. 65, 530).

52

As would happen at a "Zikr," rogation or litany. Those who wish to see how much can be made of the subject will read "Pearls of the Faith, or Islam's Rosary, being the ninety-nine beautiful names of Allah" (Asmá-el-Husna) etc. by Edwin Arnold: London. Trübner, 1883.

53

i. e. the Sáki, cup-boy or cup-bearer. "Moon-faced," as I have shown elsewhere, is no compliment in English, but it is in Persian and Arabic.

54

He means we are "Záhirí," plain honest Moslems, not "Bátiní" gnostics (ergò reprobates) and so forth, who disregard all appearances and external ordinances. This suggests his opinion of Shaykh Ibrahim and possibly refers to Ja'afar's suspected heresy.

55

This worthy will be noticed in a subsequent page.

56

Arab. "Lisám," the end of the "Kúfiyah," or head-kerchief passed over the face under the eyes and made fast on the other side. This mouth-veil serves as a mask (eyes not being recognisable) and defends from heat, cold and thirst. I also believe that hooding the eyes with this article, Badawi-fashion, produces a sensation of coolness, at any rate a marked difference of apparent temperature; somewhat like a pair of dark spectacles or looking at the sea from a sandy shore. Pilgrimage i., 210 and 346. The woman's "Lisám" (chin-veil) or Yashmak is noticed in i., 337.

57

Most characteristic is this familiarity between the greatest man then in the world and his pauper subject. The fisherman alludes to a practise of Al-Islam, instituted by Caliph Omar, that all rulers should work at some handicraft in order to spare the public treasure. Hence Sultan Mu'ayyad of Cairo was a calligrapher who sold his handwriting, and his example was followed by the Turkish Sultans Mahmúd, Abd al-Majíd and Abd al-Aziz. German royalties prefer carpentering and Louis XVI. watch-making.

58

There would be nothing singular in this request. The democracy of despotism levels all men outside the pale of politics and religion.

59

"Wa'lláhi tayyib!" an exclamation characteristic of the Egyptian Moslem.

60

The pretended fisherman's name Karím=the Generous.

61

Such an act of generosity would appear to Europeans well-nigh insanity, but it is quite in Arab manners. Witness the oft-quoted tale of Hátim and his horse. As a rule the Arab is the reverse of generous, contrasting badly, in this point, with his cousin the Jew: hence his ideal of generosity is of the very highest. "The generous (i. e. liberal) is Allah's friend, aye, though he be a sinner; and the miser is Allah's foe, aye, though he be a saint!" Indian Moslems call a skin-flint Makhi-chús=fly-sucker (Pilgrimage i. 242).

62

Arab. Ammá ba'ad (or Wa ba'ad), an initiatory formula attributed to Koss ibn Sa'idat al-Iyadi, bishop СКАЧАТЬ