Part 36

[FN#320] The device of the banquet is dainty enough for any old Italian novella; all that now comes is pure Egyptian polissonnerie speaking to the gallery and being answered by roars of laughter.

[FN#321] i.e. "art thou ceremonially pure and therefore fit for handling by a great man like myself?"

[FN#322] In past days before Egypt was "frankified" many overlanders used to wash away the traces of travel by a Turkish bath which mostly ended in the appearance of a rump wriggling little lad who offered to shampoo them. Many accepted his offices without dreaming of his usual-use or misuse.

[FN#323] Arab. "Imбm." This is (to a Moslem) a most offensive comparison between prayer and car. cop.

[FN#324] Arab. "Fi zaman-hi," alluding to a peculiarity highly prized by Egyptians; the use of the constrictor vaginж muscles, the sphincter for which Abyssinian women are famous. The "Kabbбzah" ( = holder), as she is called, can sit astraddle upon a man and can provoke the venereal-orgasm, not by wriggling and moving but by tightening and loosing the male member with the muscles of her privities, milking it as it were. Consequently the cassenoisette costs treble the money of other concubines. (Arranga-Ranga, p. 127.)

[FN#325] The little eunuchs had evidently studied the Harem.

[FN#326] Lane (ii. 494) relates from Al-Makrizi, that when Khamбrawayh, Governor of Egypt (ninth century), suffered from insomnia, his physician ordered a pool of quicksilver 50 by 50 cubits, to be laid out in front of his palace, now the Rumaylah square. "At the corners of the pool were silver pegs, to which were attached by silver rings strong bands of silk, and a bed of skins, inflated with air, being thrown upon the pool and secured by the bands remained in a continual-state of agreeable vacillation." We are not told that the Prince was thereby salivated like the late Colonel Sykes when boiling his mercury for thermometric experiments,

[FN#327] The name seems now unknown. "Al-Khahн'a" is somewhat stronger than "Wag," meaning at least a "wicked wit." Properly it is the Span. "perdido," a youth cast off (Khala') by his friends; though not so strong a term as "Harfъsh"=a blackguard.

[FN#328] Arab. "Farsakh"=parasang.

[FN#329] Arab. "Nahбs asfar"=yellow copper, brass as opposed to Nahбs ahmar=copper The reader who cares to study the subject will find much about it in my "Book of The Sword," chaps. iv.

[FN#330] Lane (ii. 479) translates one stanza of this mukhammas (pentastich) and speaks of "five more," which would make six.

[FN#331] A servile name. Delicacy, Elegance.

[FN#332] These verses have occurred twice (Night ix. etc.): so I give Lane's version (ii. 482).

[FN#333] A Badawi tribe to which belonged the generous Ma'an bin

Za'idab, often mentioned The Nights.

[FN#334] Wealthy harems, I have said, are hot-beds of Sapphism and Tribadism. Every woman past her first youth has a girl whom she calls her "Myrtle" (in Damascus). At Agbome, capital-of Dahome, I found that a troop of women was kept for the use of the "Amazons" (Mission to Gelele, ii. 73). Amongst the wild Arabs, who ignore Socratic and Sapphic perversions, the lover is always more jealous of his beloved's girl-friends than of men rivals. In England we content ourselves with saying that women corrupt women more than men do.

[FN#335] The Hebrew Pentateuch; Roll of the Law.

[FN#336] I need hardly notice the brass trays, platters and table-covers with inscriptions which are familiar to every reader: those made in the East for foreign markets mostly carry imitation inscriptions lest infidel eyes fall upon Holy Writ.

[FN#337] These six distichs are in Night xiii. I borrow Torrens (p. 125) to show his peculiar treatment of spinning out 12 lines to 38.

[FN#338] Arab. "Musбmirah"=chatting at night. Easterns are inordinately fond of the practice and the wild Arabs often sit up till dawn, talking over the affairs of the tribe, indeed a Shaykh is expected to do so. "Early to bed and early to rise" is a civilised, not a savage or a barbarous saying. Samнr is a companion in night talk; Rafнk of the road; Rahнb in riding horse or camel, Kб'id in sitting, Sharнb and Rafнs at drink, and Nadнm at table: Ahнd is an ally. and Sharнk a partner all on the model of "Fa'нl."

[FN#339] In both lover and beloved the excess of love gave them this clairvoyance.

[FN#340] The prayer will be granted for the excess (not the purity) of her love.

[FN#341] This wailing over the Past is one of the common-places of Badawi poetry. The traveller cannot fail, I repeat, to notice the chronic melancholy of peoples dwelling under the brightest skies.

[FN#342] Moons=Budъr

[FN#343] in Paradise as a martyr.

[FN#344] i.e. to intercede for me in Heaven; as if the young woman were the prophet.

[FN#345] The comparison is admirable as the two letters are written. It occurs in Al-Hariri (Ass. of Ramlah).

"So I embraced him close as Lбm cleaves to Alif:"

And again;

"She laid aside reluctance and I embraced her close

As if I were Lam and my love Alif."

The Lomad Olaph in Syriac is similarly colligated.

[FN#346] Here is a double entendre "and the infirm letters (viz. a, w and y) not subject to accidence, left him." The three make up the root "Awi"=pitying, condoling.

[FN#347] Showing that consummation had taken place. It was a sign of good breeding to avoid all "indecent hurry" when going to bed. In some Moslem countries the bridegroom does not consummate the marriage for seven nights; out of respect for (1) father (2) mother (3) brother and so forth. If he hurry matters he will be hooted as an "impatient man" and the wise will quote, "Man is created of precipitation" (Koran chaps. xxi. 38), meaning hasty and inconsiderate. I remark with pleasure that the whole of this tale is told with commendable delicacy. O si sic omnia!

[FN#348] Pers. "Nauroz"(=nau roz, new day):here used in the Arab. plur.'Nawбriz, as it lasted six days. There are only four: universal-festivals; the solstices and the equinoxes; and every successive religion takes them from the sun and perverts them to its own private purposes. Lane (ii. 496) derives the venerable Nauroz whose birth is hid in the outer glooms of antiquity from the "Jewish Passover"(!)

[FN#349] Again the "babes" of the eyes.

[FN#350] i.e. whose glance is as the light of the glowing braise or (embers). The Arab. "Mikbбs"=pan or pot full of small charcoal, is an article well known in Italy and Southern Europe. The word is apparently used here because it rhymes with "Anfбs" (souls, spirits).

[FN#351] i.e. martyrdom; a Koranic term "fi sabнli 'llahi" = on the way of Allah

[FN#352] These rhymes in -y, -ee and -ie are purposely affected, to imitate the cadence of the Arabic.

[FN#353] Arab. "Sujъd," the ceremonial-prostration, touching the ground with the forehead So in the Old Testament "he bowed (or fell down) and worshipped" (Gen. xxiv., 26 Mat. ii., 11), of which our translation gives a wrong idea.

[FN#354] A girl is called "Alfiyyah " = A-shaped.

[FN#355] i.e. the medial-form of m.

[FN#356] i.e. the inverted n.

[FN#357] It may also mean a "Sevignй of pearls."

[FN#358] Koran xxvii. 12. This was one of the nine "signs" to wicked "Pharaoh." The "hand of Moses" is a symbol of power and ability (Koran vii. 105). The whiteness was supernatural-beauty, not leprosy of the Jews (Exod. iv. 6); but brilliancy, after being born red or black: according to some commentators, Moses was a negro.

[FN#359] Koran iii. 103; the other faces become black. This explains I have noticed the use of the phrases in blessing and cursing.

[FN#360] Here we have the naked legend of the negro's origin, one of those nursery tales in which the ignorant of Christendom still believe But the deduction from the fable and the testimony to the negro's lack of intelligence, though unpleasant to our ignorant negrophils, are factual-and satisfactory.

[FN#361] Koran, xcii. 1, 2: an oath of Allah to reward and punish with Heaven and Hell.

[FN#362] Alluding to the "black drop" in the heart: it was taken from Mohammed's by the Archangel Gabriel. The fable seems to have arisen from the verse ' Have we not opened thy breast?" (Koran, chaps. xciv. 1). The popular tale is that Halнmah, the Badawi nurse of Mohammed, of the Banu Sa'ad tribe, once saw her son, also a child, running towards her and asked him what was the matter. He answered, 'My little brother was seized by two men in white who stretched him on the ground and opened his bellyl" For a full account and deductions see the Rev. Mr. Badger's article, "Muhammed" (p. 959) in vol. in. "Dictionary of Christian Biography."

[FN#363] Arab. "Sumr," lit. brown (as it is afterwards used), but politely applied to a negro: "Yб Abu Sumrah!" O father of brownness.

[FN#364] Arab. 'Lumб"=dark hue of the inner lips admired by the Arabs and to us suggesting most umpleasant ideas. Mr. Chenery renders it "dark red,' and "ruddy" altogether missing the idea.

[FN#365] Arab. "Saudб," feminine of aswad (black), and meaning black bile (melancholia) as opposed to leucocholia,

[FN#366] i.e. the Magians, Sabians, Zoroastrians.

[FN#367] The "Unguinum fulgor" of the Latins who did not forget to celebrate the shining of the nails although they did not Henna them like Easterns. Some, however, have suggested that alludes to colouring matter.

[FN#368] Women with white skins are supposed to be heating and unwholesome: hence the Hindu Rajahs slept with dark girls in the hot season.

[FN#369] Moslems sensibly have a cold as well as a hot Hell, the former called Zamharir (lit. "intense cold")or AI-Barahъt, after a well in Hazramaut; as Gehenna (Arab. "Jahannam") from the furnace-like ravine East of Jerusalem (Night cccxxv.). The icy Hell is necessary in terrorem for peoples who inhabit cold regions and who in a hot Hell only look forward to an eternity of "coals and candles" gratis. The sensible missionaries preached it in Iceland till foolishly forbidden by Papal-Bull.

[FN#370] Koran ii. 26; speaking of Abraham when he entertained the angels unawares.

[FN#371] Arab. "Rakb," usually applied to a fast-going caravan of dromedary riders (Pilgrimage ii. 329). The "Cafilah" is Arab.: "Caravan" is a corruption of the Pers. "Karwбn."

[FN#372] A popular saying. It is interesting to contrast this dispute between fat and thin with the Shakespearean humour of Falstaff and Prince Henry.

[FN#373] Arab. "Dalak" vulg. Hajar al-Hammam (Hammam-stone). The comparison is very apt: the rasps are of baked clay artificially roughened (see illustrations in Lane M. E. chaps. xvi.). The rope is called "Masad," a bristling line of palm-fibre like the coir now familiarly known in England.

[FN#374] Although the Arab's ideal-of beauty, as has been seen and said, corresponds with ours the Egyptians (Modern) the Maroccans and other negrofied races like "walking tun-butts" as Clapperton called his amorous widow.

[FN#375] Arab. "Khayzar" or "Khayzarбn" the rattan-palm. Those who have seen this most graceful "palmijuncus" in its native forest will recognize the neatness of the simile.

[FN#376] This is the popular idea of a bushy "veil of nature" in women: it is always removed by depilatories and vellication. When Bilkis Queen of Sheba discovered her legs by lifting her robe (Koran xxvii.), Solomon was minded to marry her, but would not do so till the devils had by a depilatory removed the hair. The popular preparation (called Nъrah) consists of quicklime 7 parts, and Zirnнk or orpiment, 3 parts: it is applied in the Hammam to a perspiring skin, and it must be washed off immediately the hair is loosened or it burns and discolours. The rest of the body-pile (Sha'arat opp. to Sha'ar=hair) is eradicated by applying a mixture of boiled honey with turpentine or other gum, and rolling it with the hand till the hair comes off. Men I have said remove the pubes by shaving, and pluck the hair of the arm-pits, one of the vestiges of pre-Adamite man. A good depilatory is still a desideratum, the best perfumers of London and Paris have none which they can recommend. The reason is plain: the hair bulb can be eradicated only by destroying the skin.

[FN#377] Koran, ii. 64: referring to the heifer which the Jews were ordered to sacrifice,

[FN#378] Arab. "kallб," a Koranic term possibly from Kull (all) and lб (not) =prorsus non-altogether not!

[FN#379] "Habбb" or "Habб," the fine particles of dust, which we call motes. The Cossid (Arab. "Kбsid") is the Anglo-Indian term for a running courier (mostly under Government), the Persian "Shбtir" and the Guebre Rбvand.

[FN#380] Arab. "Sambari" a very long thin lance so called after Samhar, the maker, or the place of making. See vol. ii. p. 1. It is supposed to cast, when planted in the ground, a longer shadow in proportion to its height, than any other thing of the kind.

[FN#381] Arab. "Sulбfah ;" properly prisane which flows from the grapes before pressure. The plur. "Sawбlif" also means tresses of hair and past events: thus there is a "triple entendre." And again "he" is used for "she."

[FN#382] There is a pun in the last line, "Khбlun (a mole) khallauni" (rid me), etc.

[FN#383] Of old Fustбt, afterwards part of Southern Cairo, a proverbially miserable quarter hence the saying, "They quoted Misr to Kбhirah (Cairo), whereon Bab al-Luk rose with its grass," in derision of nobodies who push themselves forward. Burckhardt, Prov. 276.

[FN#384] Its fruits are the heads of devils; a true Dantesque fancy. Koran, chaps. xvii. 62, "the tree cursed in the Koran" and in chaps. xxxvii., 60, "is this better entertainment, or the tree of Al-Zakkъm?" Commentators say that it is a thorn bearing a bitter almond which grows in the Tehamah and was therefore promoted to Hell.

[FN#385] Arab. "Lasm" (lathm) as opposed to Bausah or boseh (a buss) and Kublah (a kiss,

[FN#386] Arab. "Jufъn" (plur. of Jafn) which may mean eyebrows or eyelashes and only the context can determine which. [FN#387] Very characteristic of Egyptian manners is the man who loves six girls equally well, who lends them, as it were, to the Caliph; and who takes back the goods as if in no wise damaged by the loan.

[FN#388] The moon is masculine possibly by connection with the

Assyrian Lune-god "Sin"; but I can find no cause for the Sun

(Shams) being feminine.

[FN#389] Arab. "Al-Amin," a title of the Prophet. It is usually held that this proud name "The honest man," was applied by his fellow-citizens to Mohammed in early life; and that in his twenty-fifth year, when the Eighth Ka'abah was being built, it induced the tribes to make him their umpire concerning the distinction of placing in position the "Black Stone" which Gabriel had brought from Heaven to be set up as the starting-post for the seven circuitings. He distributed the honour amongst the clans and thus gave universal satisfaction. His Christian biographers mostly omit to record an anecdote which speaks so highly in Mohammed's favour. (Pilgrimage iii. 192.)

[FN#390] The idea is that Abu Nowas was a thought-reader such being the prerogative of inspired poets in the East. His drunkenness and debauchery only added to his power. I have already noticed that "Allah strike thee dead" (Kбtala-k Allah) is like our phrase "Confound the fellow, how clever he is."

[FN#391] Again said facetiously, "Devil take you!"

[FN#392] In all hot-damp countries it is necessary to clothe dogs, morning and evening especially: otherwise they soon die of rheumatism and loin disease.

[FN#393] =Beatrice. A fragment of these lines is in Night cccxv.

See also Night dcclxxxi.

[FN#394] The Moslems borrowed the horrible idea of a "jealous God" from their kinsmen, the Jews. Every race creates its own Deity after the fashion of itself: Jehovah is distinctly a Hebrew, the Christian Theos is originally a Judжo-Greek and Allah a half-Badawi Arab. In this tale Allah, despotic and unjust, brings a generous and noble-minded man to beggary, simply because he fed his dogs off gold plate. Wisdom and morality have their infancy and youth: the great value of such tales as these is to show and enable us to measure man's development.

[FN#395] In Trйbutien (Lane ii. 501) the merchant says to ex-Dives, "Thou art wrong in charging Destiny with injustice. If thou art ignorant of the cause of thy ruin I will acquaint thee with it. Thou feddest the dogs in dishes of gold and leftest the poor to die of hunger." A superstition, but intelligible.

[FN#396] Arab. "Sarrбf" = a money changer.

[FN#397] Arab. "Birkah," a common feature in the landscapes of Lower Egypt: it is either a natural-pool left by the overflow of the Nile; or, as in the text, a built-up tank, like the "Tбlбb" for which India is famous. Sundry of these Birkahs are or were in Cairo itself; and some are mentioned in The Nights.

[FN#398] This sneer at the "military" and the "police" might come from an English convict's lips.

[FN#399] Lit. "The conquering King;" a dynastic title assumed by Salбh al-Dнn (Saladin) and sundry of the Ayyъbi (Eyoubite) sovereigns of Egypt, whom I would call the "Soldans."

[FN#400] "Kбhirah" (i.e. City of Mars the Planet) is our Cairo: Bulak is the port suburb on the Nile, till 1858 wholly disjoined from the City; and Fostat is the outlier popularly called Old Cairo. The latter term is generally translated "town of leathern tents;" but in Arabic "fustбt" is an abode of Sha'ar=hair, such as horse-hair, in fact any hair but "Wabar"=soft hair, as the camel's. See Lane, Lex.

[FN#401] Arab. "Adl"=just: a legal-witness to whose character there is no tangible objection a prime consideration in Moslem law. Here "Adl" is evidently used ironically for a hypocritical-rascal

[FN#402] Lane (ii. 503) considers three thousand dinars (the figure in the Bres. Edit.) "a more probable sum." Possibly: but, I repeat, exaggeration is one of the many characteristics of The Nights.

[FN#403] Calc. Edit. "Kazir:" the word is generally written

"Kazdнr," Sansk. Kastira, born probably from the Greek .

[FN#404] This would have passed for a peccadillo in the "good old days." As late as 1840 the Arnaut soldiers used to "pot" any peasant who dared to ride (instead of walking) past their barracks. Life is cheap in hot countries.

[FN#405] Koran, xii. 46 — a passage expounding the doctrine of free will: "He who doth right doth it to the advantage of his own soul; and he who doth evil, doth it against the same; for thy Lord," etc.

[FN#406] Arab. "Suffah"; whence our Sofa. In Egypt it is a raised shelf generally of stone, about four feet high and headed with one or more arches. It is an elaborate variety of the simple "Tбk" or niche, a mere hollow in the thickness of the wall. Both are used for such articles as basin. ewer and soap; coffee cups, water bottles etc.

[FN#407] In Upper Egypt (Apollinopolis Parva) pronounced "Goos," the Coptic Kos-Birbir, once an emporium of the Arabian trade.

[FN#408] This would appeal strongly to a pious Moslem.

[FN#409] i.e. "the father of a certain person"; here the merchant whose name may have been Abu'l Hasan, etc. The useful word (thingumbob, what d'ye call him, donchah, etc.) has been bodily transferred into Spanish and Portuguese Fulano. It is of old genealogy, found in the Heb. Fulunн which applies to a person only in Ruth iv. I, but is constantly so employed by Rabbinic writers. The Greek use {Greek letters}.

[FN#410] Lit. "by his (i.e. her) hand," etc. Hence Lane (ii. 507) makes nonsense of the line.

[FN#411] Arab. "Badrah," as has been said, is properly a weight of 10,000 dirhams or drachmas; but popularly used for largesse thrown to the people at festivals.

[FN#412] Arab. "Allaho A'alam"; (God knows!) here the popular phrase for our, "I know not;" when it would be rude to say bluntly "M'adri"= "don't know."

[FN#413] There is a picturesque Moslem idea that good deeds become incarnate and assume human shapes to cheer the doer in his grave, to greet him when he enters Paradise and so forth. It was borrowed from the highly imaginative faith of the Guebre, the Zoroastrian. On Chinavad or Chanyud-pul (Sirбt), the Judgement bridge, 37 rods (rasan) long, straight and 37 fathoms broad for the good, and crooked and narrow as sword-edge for the bad, a nymph-like form will appear to the virtuous and say, "I am the personification of thy good deeds!" In Hell there will issue from a fetid gale a gloomy figure with head like a minaret, red eyeballs, hooked nose, teeth like pillars, spear-like fangs, snaky locks etc. and when asked who he is he will reply, "I am the personification of thine evil acts!" (Dabistan i. 285.) The Hindus also personify everything.

[FN#414] Arab. "Banъ Israнl;" applied to the Jews when theirs was the True Faith i.e. before the coming of Jesus, the Messiah, whose mission completed that of Moses and made it obsolete (Matrъk) even as the mission of Jesus was completed and abrogated by that of Mohammed. The term "Yahъd"=Jew is applied scornfully to the Chosen People after they rejected the Messiah, but as I have said "Israelite" is used on certain occasions, Jew on others.

[FN#415] Arab. "Kasa'ah," a wooden bowl, a porringer; also applied to a saucer.

[FN#416] Arab. "Rasъl"=one sent, an angel, an "apostle;" not to be translated, as by the vulgar, "prophet." Moreover Rasul is higher than Nabн (prophet), such as Abraham, Isaac, etc., depositaries of Al-Islam, but with a succession restricted to their own families. Nabi-mursil (Prophet-apostle) is the highest of all, one sent with a book: of these are now only four, Moses, David, Jesus and Mohammed, the writings of the rest having perished. In Al-Islam also angels rank below men, being only intermediaries (= , nuncii, messengers) between the Creator and the Created. This knowledge once did me a good turn at Harar, not a safe place in those days. (First Footsteps in East Africa, p. 349.)

[FN#417] A doctor of law in the reign of Al-Maamun.

[FN#418] Here the exclamation is= D.V.; and it may be assumed generally to have that sense.

[FN#419] Arab. "Taylasбn," a turban worn hood-fashion by the "Khatнb" or preacher. I have sketched it in my Pilgrimage and described it (iii. 315). Some Orientalists derive Taylasan from Atlas=satin, which is peculiarly inappropriate. The word is apparently barbarous and possibly Persian like Kalansuwah, the Dervish cap. "Thou son of a Taylasбn"=a barbarian. (De Sacy, Chrest. Arab. ii. 269.)

[FN#420] Arab. " Kinyah" vulg. "Kunyat" = patronymic or matronymic; a name beginning with "Abu" (father) or with "Umm" (mother). There are so few proper names in Al-Islam that such surnames, which, as will be seen, are of infinite variety, become necessary to distinguish individuals. Of these sobriquets I shall give specimens further on.

[FN#421] "Whoso seeth me in his sleep, seeth me truly; for Satan cannot assume my semblance," said (or is said to have said) Mohammed. Hence the vision is true although it comes in early night and not before dawn. See Lane M. E., chaps. ix.

[FN#422] Arab. "Al-Maukab ;" the day when the pilgrims march out of the city; it is a holiday for all, high and low.

[FN#423] "The Gate of Salutation ;" at the South-Western corner of the Mosque where Mohammed is buried. (Pilgrimage ii. 60 and plan.) Here "Visitation" (Ziyбrah) begins.

[FN#424] The tale is told by Al-Ishбki in the reign of Al-Maamun.

[FN#425] The speaker in dreams is the Heb. "Waggid," which the learned and angry Graetz (Geschichte, etc. vol. ix.) absurdly translates "Traum souffleur."

[FN#426] Tenth Abbaside. A.D. 849-861

[FN#427] Arab. "Muwallad" (fem. "Muwalladah"); a rearling, a slave born in a Moslem land. The numbers may appear exaggerated, but even the petty King of Ashanti had, till the last war, 3333 "wives."

[FN#428] The Under-prefect of Baghdad.