Chapter iii

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NOTE 72. I have altered the order in which the brothers are described, and omitted two particulars, to agree with the sequel.

NOTE 73. The next paragraph is translated from the Calcutta edition of the first two hundred nights; being omitted in the Cairo edition. An equal portion, later, is wanting in the old translation.

NOTE 74.--_On Augurations with respect to Marriage._ This passage alludes to an astrological calculation made with the view of determining by what sign of the zodiac the two persons are influenced who contemplate becoming man and wife, and thence ascertaining whether they will agree. This is often done in the present day by adding together the numerical values of the letters composing his or her name and that of the mother, and, if I remember right, subtracting from 12 the whole sum if this is less than 12, or what remains after subtracting, or dividing by, 12. Thus is obtained the number of the sign. The twelve signs, commencing with Aries, correspond respectively with the elements of fire, earth, air, water, fire, earth, and so on; and if the signs of the two parties indicate the same element, it is inferred that they will agree; but if they indicate different elements, the inference is, that the one will be affected by the other in the same manner as the element of the one is by that of the other: thus, if the element of the man is fire, and that of the woman, water, he will be subject to her rule.

Among other calculations of the same kind is the following, which my sheykh has mentioned in a marginal note on this passage, in the copy from which I translate.--The numerical values of the letters composing the name of each of the two parties are added together, and one of these two sums is subtracted from the other: if the remainder is an uneven number, the inference is unfavourable; but if even, the reverse.

In the present instance, the dupe, knowing that there are various modes of divining whether he will be happy with his wife, is made to believe that his fortune depends upon the mode, instead of the result, of the calculation.

NOTE 75. Here, in my original, "Baḳbaḳ;" but this, as before mentioned, was the name of the _third_ brother.

NOTE 76. "Ḳuffeh," signifying "a basket of palm-leaves," and "a dry gourd," seems to be here equivalent to "empty-head."

NOTE 77. The blind in Egypt are notorious for their impudence.--It is related that Moses, while bathing one day in the Nile, saw a blind man pass by, and, being moved with pity, prayed that God would restore his sight. His prayer was answered; but as soon as the eyes of the blind man were opened, he seized the clothes of his benefactor, which were lying on the bank, and protested that they were his own. Moses, therefore, now prayed that the thief might be struck blind again; and God, answering his prayer, said, O Moses, know that I am wiser than thou with respect to my creatures.--This tradition was related to me in Cairo.

NOTE 78. It is generally thus that an injured Muslim calls others to his aid.

NOTE 79. Like the natives of Egypt in the period of the Roman domination,[341] its modern inhabitants, and the Arabs of other countries (though, I believe, in a less degree), are notorious for their obstinacy in refusing to pay their taxes until they have been severely beaten. They well know that, the more readily they pay, the more will be exacted from them; and are often heard to boast of the number of stripes which they have received before yielding their money. The same obstinacy is generally displayed by an Arab accused of any offence; and often, even by a witness: in either case the man fears that, should he tell at once all he can, the judge will try whether the stick or the kurbáj[342] will elicit a further confession.

NOTE 80.--_On the general Corruptness of Muslim Judges._ Khiḍr Bey (whether he was a judge I do not know), conversing one day with his friends on the difficulties experienced in the exercise of judicature, one of the company remarked, "In my opinion, the greatest difficulty that is met with is, when one of the parties is rich, and the other, poor."--"In that case," replied Khiḍr Bey, "I find none; for it is clear that the rich will gain his cause, and the poor will lose: but the great difficulty is, when the two parties are equally rich and powerful. If thou, he continued, being a poor man, have a suit against one who is rich and powerful, beware of applying to the Ḳáḍee; for he will not fail to condemn thee: my advice is, that thou desist altogether from thy suit, and rather throw thyself at the feet of thine adversary; for thou wilt obtain more justice from him than from the Ḳáḍee."[343]--For a justification of the opinion here expressed, see my work on the Modern Egyptians, vol. i. ch. iv.

NOTE 81.--_On good and evil Omens._ Of omens I have already treated, in Note 15 to