16. Mejnoun, the well-known lover of Eastern romance.
17. These verses apparently relate to Aboulhusn, but it is possible that they may be meant to
refer to Shemsennehar, as the masculine is constantly used for the feminine in Oriental love-poetry.
18. As that of a martyr. See Vol. II. p. 25, note 2. {Vol. 2, FN#15}
19. Two fallen angels appointed to tempt men by teaching them the art of magic.
20. An idol or idols of the Arabs before Mohammed.
21. The browlocks, from their shape, are commonly likened by Eastern poets to scorpions.
24. There are three orders of Jinn: the upper or inhabitants of the air, the lower or inhabitants
of the earth and the divers or inhabitants of the waters.
30. i.e. Orvietan or Venice treacle, the well-known universal remedy of the middle ages,
alluded to by Chaucer in the words, "And Christ that is unto all ills triacle."
46. The mansuetude of the Khalif Muawiyeh, the founder of the Ommiade dynasty, is a
proverb among the Arabs, though hardly to be reconciled with the accredited records of his life
and actions.
47. Alluding, for the sake of metaphor, to the months of purification which, according to the
Muslim ceremonial law, must be accomplished by a divorced woman, before she can marry
again.
48. A divorce three times pronounced cannot be revoked.
50. Said to be so called, because they attract sparrows (asafir), but it seems to me more
probable that the name denotes the colour of the fruit and is derived from usfur, safflower.
54. Kibleh, the point of the compass to which one turns in prayer. Mecca is the Kibleh of the
Muslims, even as Jerusalem that of the Jews and Christians. The meaning of the text is obvious.
61. The word "nights" (more commonly "days," sometimes also "days and nights," as in the
verses immediately following) is constantly used in the sense of "fortune" or "fate" by the poets
of the East.
62. Abdallah ibn ez Zubeir revolted (A.D. 680) against Yezid (second Khalif of the
Ommiade dynasty) and was proclaimed Khalif at Mecca, where he maintained himself till A.D.
692, when he was killed in the siege of that town by the famous Hejjaj, general of Abdulmelik,
the fifth Ommiade Khalif.
63. The allusion here appears to be to the burning of part of Mecca, including the Temple
and Kaabeh, during the (unsuccessful) siege by Hussein, A.D. 683.
64. Three Muslim sectaries (Kharejites), considering the Khalif Ali (Mohammed's
son-in-law), Muawiyeh (founder of the Ommiade dynasty) and Amr (or Amrou), the conqueror
of Egypt, as the chief authors of the intestine discords which then (A.D. 661 ) ravaged Islam,
conspired to assassinate them; but only succeeded in killing Ali, Muawiyeh escaping with a
wound and the fanatic charged with the murder of Amr slaying Kharijeh, the chief of the police
at Cairo, by mistake, in his stead. The above verses are part of a famous but very obscure elegy
on the downfall of one of the Muslim dynasties in Spain, composed in the twelfth century by Ibn
Abdoun el Andalousi, one of the most celebrated of the Spanish Arabic poets.
65. i.e. fortune. The word dunya (world) is constantly used in poetry to signify "fortune" or
"the fortune of this world."
66. This line is a characteristic example of the antithetical conceits so common in Oriental
poetry. The meaning is, "My grief makes all I behold seem black to me, whilst my tears have
washed out all the colour from my eyes."
75. Num is synonymous with Saad. The purpose of the change of name was to make the
little one's name correspond with that of Nimeh, which is derived from the same root.
76. i.e. to any one, as we should say, "to Tom, Dick or Harry."
77. i.e. to any one, as we should say, "to Tom, Dick or Harry."
78. El Hejjaj ben Yousuf eth Thekefi, a famous statesman and soldier of the seventh and
eighth centuries. He was governor of Chaldæa under the fifth and sixth Ommiade Khalifs and
was renowned for his cruelty; but appears nevertheless to have been a prudent and capable
administrator, who probably used no more rigour than was necessary to restrain the proverbially
turbulent populations of Bassora and Cufa. Most of the anecdotes of his brutality and tyranny,
some of which will be found in this collection, are, in all probability, apocryphal.
79. Wool is the distinctive wear of Oriental devotees.
82. This verse contains a series of jeux-de-mots, founded upon the collocation of the three
proper names, Num, Suada and Juml, with the third person feminine singular, preterite-present,
fourth conjugation, of their respective verb-roots, i.e. idka anamet Num, if Num vouchsafe, etc.,
etc.
84. "And he (Jacob) turned from them, saying, 'Woe is me for Joseph!' And his eyes grew
white for grief ... (Quoth Joseph to his brethren) 'Take this my shirt and throw it over my
father's face and he will recover his sight' ... So, when the messenger of glad tidings came (to
Jacob), he threw it (the shirt) over his face and he was restored to sight."--Koran xii. 84, 93, 96.
85. Hemzeh and Abbas were uncles of Mohammed. The Akil here alluded to is apparently a
son of the Khalif Ali, who deserted his father and joined the usurper Muawiyeh, the founder of
the Ommiade dynasty.
86. One of the numerous quack aphrodisiacs current in the middle ages, as with us cock's
cullions and other grotesque prescriptions.
89. Alluding to the redness of his cheeks, as if they had been flushed with wine. The passage
may be construed, "As he were a white slave, with cheeks reddened by wine." The Turkish and
other white slaves were celebrated for their beauty.
90. As a protection against the evil eye. We may perhaps, however, read, "Ask pardon of
God!", i.e. for your unjust reproach.
96. i.e. He engaged to do somewhat, undertaking upon oath in case of default to divorce his
wife by pronouncing the triple formula of divorcement, and she therefore became divorced, by
operation of law, on his failure to keep his engagement.
100. This passage is full of double-entendres, the meaning of most of which is obvious, but
others are so obscure and farfetched as to defy explanation.
102. One of the names of God (Breslau. The two other editions have it, "O David!"). It is the
custom of the Arabs, as will appear in others of these tales, to represent inarticulate music (such
as that of birds and instruments) as celebrating the praises of God.
104. One of the most celebrated, as well as the most witty and licentious, of Arab poets. He
was one of Haroun er Reshid's boon-companions and died early in the ninth century.
106. The above appears to be the meaning of this somewhat obscure passage; but we may
perhaps translate it as follows: "May God preserve (us) from the mischief of he Commander of
the Faithful!" "O Vizier," answered the Khalif, "the mischief is passing great."
107. Meaning that the robbery must have been committed by some inmate of the palace.
108. Amir. Thus the Breslau edition; the two others give Amin, i.e. one who is trusted or in a
position of trust.
109. According to Mohammedan tradition, it was Ishmael, not Isaac, whom Abraham was
commanded to sacrifice.
110. Apparently a sort of blackmail levied upon merchants and others by the soldiers who
protected them against the Bedouins.
112. Or perhaps dinars, the coin not being specified.
113. Or sectary of Ali. The Shiyaites did not acknowledge the first three Khalifs Abou Bekr,
Omar, and Othman, and were wont to write their names upon their heels, in token of contempt.
The Sunnites are the orthodox Muslims, who accept the actual order of things.
114. An open-fronted reception-room, generally on the first floor and giving on the interior
court of the house.
115. Instead of "rank of Amir," we should perhaps read "knighthood."
116. i.e. It is not enough. See Vol. II, p. 74, note. {see Vol. 2, FN#29}
119. The Mohammedans accuse the Jews, as well as the Christians, of falsifying their sacred
books, so as to suppress the mention of Mohammed.
120. A very famous Arab chieftain of the latter part of the sixth century, especially renowned
for the extravagance with which he practiced the patriarchal virtues of generosity and hospitality.
He died a few years after Mohammed's birth.
121. Another famous Oriental type of generosity. He was a celebrated soldier and statesman of
the eighth century and stood in high favour with the Ommiade Khalifs, as also (after the change
of dynasty) with those of the house of Abbas.
122. Apparently meaning the upper part of the carpet whereon the Amir's chair was set. It is
the place of honour and has a peculiar sanctity among the Arabs, it being a breach of good
manners to tread upon it (or indeed upon any part of the carpet) with shodden feet.
124. Sixth Khalif of the Ommiade dynasty, A.D. 705-716.
125. Or perhaps "of that which is due to men of worth."
126. It is the invariable custom (and indeed the duty) of every Muslim to salute his
co-religionist with the words "Peace be on thee!" upon first accosting him.
129. Lit. to dispute about or defend itself, Koran xvi 112.
130. The Rages of the Apocrypha; a great city of Persia, formerly its capital, but now a mere
heap of ruins in the neighbourhood of Teheran.
131. Ibrahim ben El Mehdi was one of the most celebrated musicians and wits of his day. "He
was a man of great merit and a perfect scholar, possessed of an open heart and a generous hand;
his like had never before been seen among the sons of the Khalifs, none of whom spoke with
more propriety and elegance or composed verses with greater ability." (Ibn Khellikan.)
132. Ibrahim of Mosul, the greatest musician of the time, a boon-companion and special
favourite of Haroun er Reshid and his son.
133. Lit. the lord of the blood-revenge, i.e. the person entitled to exact the blood-wit.
140. According to the Breslau edition, it was the prophet Hond who, being sent of God to
exhort Sheddad and his people to embrace the true faith, promised them Paradise in the next
world, as a reward, describing it as above. Quoth Sheddad, on hearing this description, "I will
build me in this world the like of this Paradise and I have no need of that thou promisest me."
145. Medewwerek, lit. "something round." This word generally means a small round cushion;
but, in the present instance, a gong is evidently referred to.
146. The Prophet's uncle, from whom the Abbaside Khalifs were descended.
147. Lit. "fugleman," i.e. "leader of the people at prayer," a title bestowed upon the Khalifs, in
recognition of their spiritual headship.
150. Referring to the station in the Temple of Mecca, known as the Mecam or standing-place
of Abraham. The wish inferred is that the Khalif's court may be as favourite a place of reverent
resort as the station in question.