Volume 1Footnotes



 [FN#1] Allaho A'alam, a deprecatory formula, used because the writer is going to indulge in a series of what may possibly be untruths.



 [FN#2] The "Sons of Sásán" are the famous Sassanides whose dynasty ended with the Arabian Conquest (A.D.641). "Island" Jazírah) in Arabic also means "Peninsula," and causes much confusion in geographical matters.



 [FN#3] Shahryár not Shahriyar (Persian) = "City-friend." The Bulak edition corrupts it to Shahrbáz (City-hawk), and the Breslau to Shahrbán or "Defender of the City," like Marz-ban=Warden of the Marshes. Shah Zamán (Persian)="King of the Age:" Galland prefers Shah Zenan, or "King of women," and the Bull edit. changes it to Shah Rummán, "Pomegranate King." Al-Ajam denotes all regions not Arab (Gentiles opposed to Jews, Mlechchhas to Hindus, Tajiks to Turks, etc., etc.), and especially Persia; Ajami (a man of Ajam) being an equivalent of the Gr. {Greek Letters}. See Vol.. ii., p. 1.



 [FN#4] Galland writes "Vizier," a wretched frenchification of a mincing Turkish mispronunciation; Torrens, "Wuzeer" (Anglo- Indian and Gilchristian); Lane, "Wezeer"; (Egyptian or rather Cairene); Payne, "Vizier," according to his system; Burckhardt (Proverbs), "Vizír;" and Mr. Keith-Falconer, "Vizir." The root is popularly supposed to be "wizr" (burden) and the meaning "Minister;" Wazir al-Wuzará being "Premier." In the Koran (chaps. xx., 30) Moses says, "Give me a Wazir of my family, Harun (Aaron) my brother." Sale, followed by the excellent version of the Rev. J. M. Rodwell, translates a "Counsellor," and explains by "One who has the chief administration of affairs under a prince." But both learned Koranists learnt their Orientalism in London, and, like such students generally, fail only upon the easiest points, familiar to all old dwellers in the East.



 [FN#5] This three-days term (rest-day, drest-day and departure day) seems to be an instinct-made rule in hospitality. Among Moslems it is a Sunnat or practice of the Prophet.)



 [FN#6] i.e., I am sick at heart.



 [FN#7] Debauched women prefer negroes on account of the size of their parts. I measured one man in Somali-land who, when quiescent, numbered nearly six inches. This is a characteristic of the negro race and of African animals; e.g. the horse; whereas the pure Arab, man and beast, is below the average of Europe; one of the best proofs by the by, that the Egyptian is not an Asiatic, but a negro partially white-washed. Moreover, these imposing parts do not increase proportionally during erection; consequently, the "deed of kind" takes a much longer time and adds greatly to the woman's enjoyment. In my time no honest Hindi Moslem would take his women-folk to Zanzibar on account of the huge attractions and enormous temptations there and thereby offered to them. Upon the subject of Imsák = retention of semen and "prolongation of pleasure," I shall find it necessary to say more.



 [FN#8] The very same words were lately spoken in England proving the eternal truth of The Nights which the ignorant call "downright lies."



 [FN#9] The Arab’s Tue la!



 [FN#10] Arab. "Sayd wa kanas": the former usually applied to fishing; hence Sayda (Sidon) = fish-town. But noble Arabs (except the Caliph Al-Amin) do not fish; so here it means simply "sport," chasing, coursing, birding (oiseler), and so forth.



 [FN#11] In the Mac. Edit. the negro is called "Mas'úd"; here he utters a kind of war-cry and plays upon the name, "Sa'ád, Sa'íd, Sa'úd," and "Mas'ud", all being derived from one root, "Sa'ad" = auspiciousness, prosperity.



 [FN#12] The Arab. singular (whence the French "génie"), fem. Jinniyah; the Div and Rakshah of old Guebre-land and the "Rakshasa," or "Yaksha," of Hinduism. It would be interesting to trace the evident connection, by no means "accidental," of "Jinn" with the "Genius" who came to the Romans through the Asiatic Etruscans, and whose name I cannot derive from "gignomai" or "genitus." He was unknown to the Greeks, who had the Daimon {Greek Letters}, a family which separated, like the Jinn and the Genius, into two categories, the good (Agatho-dæmons) and the bad (Kako-dæmons). We know nothing concerning the status of the Jinn amongst the pre-Moslemitic or pagan Arabs: the Moslems made him a supernatural anthropoid being, created of subtile fire (Koran chapts. xv. 27; lv. 14), not of earth like man, propagating his kind, ruled by mighty kings, the last being Ján bin Ján, missionarised by Prophets and subject to death and Judgment. From the same root are "Junún" = madness (i.e., possession or obsession by the Jinn) and "Majnún"=a madman. According to R. Jeremiah bin Eliazar in Psalm xii. 5, Adam was excommunicated for one hundred and thirty years, during which he begat children in his own image (Gen. v. 3) and these were Mazikeen or Shedeem- Jinns. Further details anent the Jinn will presently occur.



 [FN#13] Arab. "Amsár" (cities): in Bull Edit. "Amtár" (rains), as in Mac. Edit. So Mr. Payne (I., 5) translates:--

And when she flashes forth the lightning of her glance, She maketh eyes to rain, like showers, with many a tear.

I would render it, "She makes whole cities shed tears," and prefer it for a reason which will generally influence me--its superior exaggeration and impossibility.



 [FN#14] Not "A-frit," pronounced Aye-frit, as our poets have it. This variety of the Jinn, who, as will be shown, are divided into two races like mankind, is generally, but not always, a malignant being, hostile and injurious to mankind (Koran xxvii. 39).



 [FN#15] i.e., "I conjure thee by Allah;" the formula is technically called "Inshád."



 [FN#16] This introducing the name of Allah into an indecent tale is essentially Egyptian and Cairene. But see Boccaccio ii. 6, and vii. 9.



 [FN#17] So in the Mac. Edit.; in others "ninety." I prefer the greater number as exaggeration is a part of the humour. In the Hindu "Kathá Sárit Ságara" (Sea of the Streams of Story), the rings are one hundred and the catastrophe is more moral, the good youth Yashodhara rejects the wicked one's advances; she awakes the water-sprite, who is about to slay him, but the rings are brought as testimony and the improper young person's nose is duly cut off. (Chap. Ixiii.; p. 80, of the excellent translation by Prof. C. H. Tawney: for the Bibliotheca Indica: Calcutta, 1881.) The Kathá, etc., by Somadeva (century xi), is a poetical version of the prose compendium, the "Vrihat Kathá" (Great Story) by Gunadhya (cent. vi).



 [FN#18] The Joseph of the Koran, very different from him of Genesis. We shall meet him often enough in The Nights.



 [FN#19] "Iblis," vulgarly written "Eblis," from a root meaning The Despairer, with a suspicious likeness to Diabolos; possibly from "Bales," a profligate. Some translate it The Calumniator, as Satan is the Hater. Iblis (who appears in the Arab. version of the N. Testament) succeeded another revolting angel Al-Haris; and his story of pride refusing to worship Adam, is told four times in the Koran from the Talmud (Sanhedrim 29). He caused Adam and Eve to lose Paradise (ii. 34); he still betrays mankind (xxv. 31), and at the end of time he, with the other devils, will be "gathered together on their knees round Hell" (xix. 69). He has evidently had the worst of the game, and we wonder, with Origen, Tillotson, Burns and many others, that he does not throw up the cards.



 [FN#20] A similar tale is still told at Akká (St. John d'Acre) concerning the terrible "butcher"--Jazzár (Djezzar) Pasha. One can hardly pity women who are fools enough to run such risks. According to Frizzi, Niccolò, Marquis of Este, after beheading Parisina, ordered all the faithless wives of Ferrara to be treated in like manner.



 [FN#21] "Shahrázád" (Persian) = City-freer, in the older version Scheherazade (probably both from Shirzád=lion-born). "Dunyázád"=World-freer. The Bres. Edit. corrupts former to Sháhrzád or Sháhrazád, and the Mac. and Calc. to Shahrzád or Shehrzád. I have ventured to restore the name as it should be. Galland for the second prefers Dinarzade (?) and Richardson Dinazade (Dinázád = Religion- freer): here I have followed Lane and Payne; though in "First Footsteps" I was misled by Galland. See Vol. ii. p. 1.



 [FN#22] Probably she proposed to "Judith" the King. These learned and clever young ladies are very dangerous in the East.



 [FN#23] In Egypt, etc., the bull takes the place of the Western ox. The Arab. word is "Taur" (Thaur, Saur); in old Persian "Tore" and Lat. "Taurus," a venerable remnant of the days before the "Semitic" and "Aryan'> families of speech had split into two distinct growths. "Taur" ends in the Saxon "Steor" and the English "Steer "



 [FN#24] Arab. "Abú Yakzán" = the Wakener, because the ass brays at dawn.



 [FN#25] Arab. "Tibn"; straw crushed under the sledge: the hay of Egypt, Arabia, Syria, etc. The old country custom is to pull up the corn by handfuls from the roots, leaving the land perfectly bare: hence the "plucking up" of Hebrew Holy Writ. The object is to preserve every atom of "Tibn."



 [FN#26] Arab. "Yá Aftah": Al-Aftah is an epithet of the bull, also of the chameleon.



 [FN#27] Arab. "Balíd," a favourite Egyptianism often pleasantly confounded with "Wali" (a Santon), hence the latter comes to mean "an innocent," a "ninny."



 [FN#28] From the Calc. Edit., Vol. 1., p. 29.



 [FN#29] Arab. "Abu Yakzán" is hardly equivalent with "Père l'Eveillé."



 [FN#30] In Arab. the wa (x) is the sign of parenthesis.



 [FN#31] In the nearer East the light little plough is carried afield by the bull or ass.



 [FN#32] Ocymum basilicum, the "royal herb," so much prized all over the East, especially in India, where, under the name of "Tulsi," it is a shrub sacred to the merry god Krishna. I found the verses in a MS. copy of The Nights.



 [FN#33] Arab. "Sadaf," the Kauri, or cowrie, brought from the Maldive and Lakdive Archipelago. The Kámús describes this "Wada'" or Concha Veneris as "a white shell (whence to "shell out") which is taken out of the sea, the fissure of which is white like that of the date-stone. It is hung about the neck to avert the evil eye." The pearl in Arab. is "Murwarid," hence evidently "Margarita" and Margaris (woman's name).



 [FN#34] Arab. "Kat'a" (bit of leather): some read "Nat'a;" a leather used by way of table-cloth, and forming a bag for victuals; but it is never made of bull's hide.



 [FN#35] The older "Cadi," a judge in religious matters. The Shuhúd, or Assessors, are officers of the Mahkamah or Kazi's Court.



 [FN#36] Of which more in a future page. He thus purified himself ceremonially before death.



 [FN#37] This is Christian rather than Moslem: a favourite Maltese curse is "Yahrak Kiddisak man rabba-k!" = burn the Saint who brought thee up!



 [FN#38] A popular Egyptian phrase: the dog and the cock speak like Fellahs.



 [FN#39] i. e. between the last sleep and dawn when they would rise to wash and pray.



 [FN#40] Travellers tell of a peculiar knack of jerking the date-stone, which makes it strike with great force: I never saw this "Inwá" practised, but it reminds me of the water splashing with one hand in the German baths.



 [FN#41] i.e., sorely against his will.



 [FN#42] Arab. "Shaykh"=an old man (primarily), an elder, a chief (of the tribe, guild, etc.), and honourably addressed to any man. Comp. among the neo Latins "Sieur," "Signora," "Señor," "Senhor," etc. from Lat. "Senior," which gave our "Sire" and "Sir." Like many in Arabic the word has a host of different meanings and most of them will occur in the course of The Nights. Ibrahim (Abraham) was the first Shaykh or man who became grey. Seeing his hairs whiten he cried, "O Allah what is this?" and the answer came that it was a sign of dignified gravity. Hereupon he exclaimed, "O Lord increase this to me!" and so it happened till his locks waxed snowy white at the age of one hundred and fifty. He was the first who parted his hair, trimmed his mustachios, cleaned his teeth with the Miswák (tooth-stick), pared his nails, shaved his pecten, snuffed up water, used ablution after stool and wore a shirt (Tabari).



 [FN#43] The word is mostly plural = Jinnís: it is also singular = a demon; and Ján bin Ján has been noticed.



 [FN#44] With us moderns "liver" suggests nothing but malady: in Arabic and Persian as in the classic literature of Europe it is the seat of passion, the heart being that of affection. Of this more presently.



 [FN#45] Originally in Al-Islam the concubine (Surriyat, etc.) was a captive taken in war and the Koran says nothing about buying slave-girls. But if the captives were true believers the Moslem was ordered to marry not to keep them. In modern days concubinage has become an extensive subject. Practically the disadvantage is that the slave-girls, knowing themselves to be the master's property, consider him bound to sleep with them; which is by no means the mistress's view. Some wives, however, when old and childless, insist, after the fashion of Sarah, upon the husband taking a young concubine and treating her like a daughter--which is rare. The Nights abound in tales of concubines, but these are chiefly owned by the Caliphs and high officials who did much as they pleased. The only redeeming point in the system is that it obviated the necessity of prostitution which is, perhaps, the greatest evil known to modern society.



 [FN#46] Arab. "Al-Kahánah"=the craft of a "Káhin" (Heb. Cohen) a diviner, soothsayer, etc.



 [FN#47] Arab. "Id al-kabír = The Great Festival; the Turkish Bayrám and Indian Bakar-eed (Kine-fête), the pilgrimage-time, also termed "Festival of the Kurbán" (sacrifice) because victims are slain, Al-Zuha (of Undurn or forenoon), Al-Azhá (of serene night) and Al-Nahr (of throat-cutting). For full details I must refer readers to my "Personal Narrative of a Pilgrimage to El-Medinah and Meccah" (3 vols. 8vo, London, Longmans, 1855). I shall have often to refer to it.



 [FN#48] Arab. "Kalám al-mubáh," i.e., that allowed or permitted to her by the King, her husband.



 [FN#49] Moslem Kings are expected, like the old Gabble Monarchs, to hold "Darbar" (i.e., give public audience) at least twice a day, morning and evening. Neglect of this practice caused the ruin of the Caliphate and of the Persian and Moghul Empires: the great lords were left uncontrolled and the lieges revolted to obtain justice. The Guebre Kings had two levée places, the Rozistan (day station) and the Shabistan (night-station - istán or stán being a nominal form of istádan, to stand, as Hindo-stán). Moreover one day in the week the sovereign acted as "Mufti" or Supreme Judge.



 [FN#50] Arab. "Al-Bashárah," the gift everywhere claimed in the East and in Boccaccio's Italy by one who brings good news. Those who do the reverse expose themselves to a sound strappado.



 [FN#51] A euphemistic formula, to avoid mentioning unpleasant matters. I shall note these for the benefit of students who would honestly prepare for the public service in Moslem lands.



 [FN#52] Arab. "Dínár," from the Latin denarius (a silver coin worth ten ounces of brass) through the Greek {Greek Letters}: it is a Koranic word (chaps. iii.) though its Arab equivalent is "Miskál." It also occurs in the Kathá before quoted, clearly showing the derivation. In the "Book of Kalilah and Dimnah" it is represented by the Daric or Persian Dinár, {Greek Letters}, from Dárá= a King (whence Darius). The Dinar, sequin or ducat, contained at different times from 10 and 12 (Abu Hanifah's day) to 20 and even 25 dirhams or drachmas, and, as a weight, represented a drachma and a half. Its value greatly varied, but we may assume it here at nine shillings or ten francs to half a sovereign. For an elaborate article on the Dinar see Yule's "Cathay and the Way Thither" (ii., pp. 439-443).



 [FN#53] The formula used in refusing alms to an "asker" or in rejecting an insufficient offer: "Allah will open to thee!" (some door of gain - not mine)! Another favourite ejaculation is "Allah Karim" (which Turks pronounce "Kyereem") = Allah is All-beneficent! meaning Ask Him, not me.



 [FN#54] The public bath. London knows the word through "The Hummums."



 [FN#55] Arab. "Dirham" (Plur. diráhim, also used in the sense of money, "siller"), the drachuma of Plautus (Trin. 2, 4, 23). The word occurs in the Panchatantra also showing the derivation; and in the Syriac Kalilah wa Dimnah it is "Zúz." This silver piece was = 6 obols (9 3/4d.) and as a weight = 66 1/2 grains. The Dirham of The Nights was worth six "Dánik," each of these being a fraction over a penny. The modern Greek Drachma is=one franc.



 [FN#56] In Arabic the speaker always puts himself first, even if he address the King, without intending incivility.



 [FN#57] A she-Ifrit, not necessarily an evil spirit.



 [FN#58] Arab. "Kullah" (in Egypt pron. "gulleh"), the wide mouthed jug, called in the Hijaz "baradlyah," "daurak" being the narrow. They are used either for water or sherbet and, being made of porous clay, "sweat," and keep the contents cool; hence all old Anglo Egyptians drink from them, not from bottles. Sometimes they are perfumed with smoke of incense, mastich or Kafal (Amyris Kafal). For their graceful shapes see Lane's "Account of the Manners and Customs of the Modern Egyptians" (chaps. v) I quote, here and elsewhere, from the fifth edition, London, Murray, 1860.



 [FN#59] "And what is?" etc. A popular way of expressing great difference. So in India: - "Where is Rajah Bhoj (the great King) and where is Gangá the oilman?"



 [FN#60] Here, as in other places, I have not preserved the monorhyme, but have ended like the English sonnet with a couplet; as a rule the last two lines contain a "Husn makta'" or climax.



 [FN#61] Lit. "he began to say (or speak) poetry," such improvising being still common amongst the Badawin as I shall afterwards note. And although Mohammed severely censured profane poets, who "rove as bereft of their senses through every valley" and were directly inspired by devils (Koran xxvi.), it is not a little curious to note that he himself spoke in "Rajaz" (which see) and that the four first Caliphs all "spoke poetry." In early ages the verse would not be written, if written at all, till after the maker's death. I translate "inshád" by "versifying" or "repeating" or "reciting," leaving it doubtful if the composition be or be not original. In places, however, it is clearly improvised and then as a rule it is model doggrel.



 [FN#62] Arab. "Allahumma"=Yá Allah (O Allah) but with emphasis the Fath being a substitute for the voc. part. Some connect it with the Heb. "Alihím," but that fancy is not Arab. In Al-Hariri and the rhetoricians it sometimes means to be sure; of course; unless indeed; unless possibly.



 [FN#63] Probably in consequence of a vow. These superstitious practices, which have many a parallel amongst ourselves, are not confined to the lower orders in the East.



 [FN#64] i.e., saying "Bismillah!" the pious ejaculation which should precede every act. In Boccaccio (viii., 9) it is "remembering Iddio e' Santi."



 [FN#65] Arab. Nahás asfar = brass, opposed to "Nahás" and "Nahás ahmar," = copper.



 [FN#66] This alludes to the legend of Sakhr al-Jinn), a famous fiend cast by Solomon David son into Lake Tiberias whose storms make it a suitable place. Hence the "Bottle imp," a world-wide fiction of folk-lore: we shall find it in the "Book of Sindibad," and I need hardly remind the reader of Le Sage's "Diable Boiteux," borrowed from "El Diablo Cojuelo," the Spanish novel by Luiz Velez de Guevara.



 [FN#67] Márid (lit. "contumacious" from the Heb. root Marad to rebel, whence "Nimrod" in late Semitic) is one of the tribes of the Jinn, generally but not always hostile to man. His female is "Máridah."



 [FN#68] As Solomon began to reign (according to vulgar chronometry) in B.C. 1015, the text would place the tale circ. A.D. 785, = A.H. 169. But we can lay no stress on this date which may be merely fanciful. Professor Tawney very justly compares this Moslem Solomon with the Hindu King, Vikramáditya, who ruled over the seven divisions of the world and who had as many devils to serve him as he wanted.



 [FN#69] Arab. "Yá Ba'íd:" a euphemism here adopted to prevent using grossly abusive language. Others will occur in the course of these pages.



 [FN#70] i. e. about to fly out; "My heart is in my mouth." The Fisherman speaks with the dry humour of a Fellah.



 [FN#71] "Sulayman," when going out to ease himself, entrusted his seal-ring upon which his kingdom depended to a concubine "Amínah" (the "Faithful"), when Sakhr, transformed to the King's likeness, came in and took it. The prophet was reduced to beggary, but after forty days the demon fled throwing into the sea the ring which was swallowed by a fish and eventually returned to Sulayman. This Talmudic fable is hinted at in the Koran (chaps. xxxviii.), and commentators have extensively embroidered it. Asaf, son of Barkhiya, was Wazir to Sulayman and is supposed to be the "one with whom was the knowledge of the Scriptures" (Koran, chaps. xxxvii.), i.e. who knew the Ineffable Name of Allah. See the manifest descendant of the Talmudic Koranic fiction in the "Tale of the Emperor Jovinian" (No. lix.) of the Gesta Romanorum, the most popular book of mediæval Europe composed in England (or Germany) about the end of the thirteenth century.



 [FN#72] Arab. "Kumkam," a gourd-shaped bottle of metal, china or glass, still used for sprinkling scents. Lane gives an illustration (chaps. viii., Mod. Egypt.).



 [FN#73] Arab. meaning "the Mother of Amir," a nickname for the hyena, which bites the hand that feeds it.



 [FN#74] The intellect of man is stronger than that of the Jinni; the Ifrit, however, enters the jar because he has been adjured by the Most Great Name and not from mere stupidity. The seal-ring of Solomon according to the Rabbis contained a chased stone which told him everything he wanted to know.



 [FN#75] The Mesmerist will notice this shudder which is familiar to him as preceding the "magnetic" trance.



 [FN#76] Arab. "Bahr" which means a sea, a large river, a sheet of water, etc., lit. water cut or trenched in the earth. Bahri in Egypt means Northern; so Yamm (Sea, Mediterranean) in Hebrew is West.



 [FN#77] In the Bull Edit. "Ruyán," evidently a clerical error. The name is fanciful not significant.



 [FN#78] The geography is ultra-Shakespearean. "Fárs" (whence "Persia") is the central Province of the grand old Empire now a mere wreck, "Rúm" (which I write Roum, in order to avoid Jamaica) is the neo-Roman or Byzantine Empire, while "Yunan" is the classical Arab term for Greece (Ionia) which unlearned Moslems believe to be now under water.



 [FN#79] The Sun greets Mohammed every morning even as it dances on Easter Day for Christendom. Risum teneatis?



 [FN#80] Arab. "Nadím," a term often occurring. It denotes one who was intimate enough to drink with the Caliph, a very high honour and a dangerous. The last who sat with "Nudamá" was Al-Razi bi'llah A.H. 329 = 940. See Al-Siyuti's famous "History of the Caliphs" translated and admirably annotated by Major H. S. Jarrett, for the Bibliotheca Indica, Calcutta, 1880.



 [FN#81]Arab. Maydán (from Persian); Lane generally translates it "horse course ' and Payne "tilting yard." It is both and something more; an open space, in or near the city, used for reviewing troops, races, playing the Jeríd (cane-spear) and other sports and exercises: thus Al-Maydan=Gr. hippodrome. The game here alluded to is our -'polo," or hockey on horseback, a favourite with the Persian Kings, as all old illustrations of the Shahnamah show. Maydan is also a natural plain for which copious Arabic has many terms, Fayhah or Sath (a plain generally), Khabt (a low-lying plain), Bat'há (a low sandy flat), Mahattah (a plain fit for halting) and so forth. (Pilgrimage iii., 11.)



 [FN#82] For details concerning the "Ghusl" see Night xliv.



 [FN#83] A popular idiom and highly expressive, contrasting the upright bearing of the self-satisfied man with the slouch of the miserable and the skirt-trailing of the woman in grief. I do not see the necessity of such Latinisms as "dilated" or "expanded."



 [FN#84] All these highest signs of favour foreshow, in Eastern tales and in Eastern life, an approaching downfall of the heaviest; they are so great that they arouse general jealousy. Many of us have seen this at native courts.



 [FN#85] This phrase is contained in the word "ihdák" =encompassing, as the conjunctive does the pupil.



 [FN#86] I have noted this formula, which is used even in conversation when about to relate some great unfact.



 [FN#87] We are obliged to English the word by "valley," which is about as correct as the "brook Kedron," applied to the grisliest of ravines. The Wady (in old Coptic wah, oah, whence "Oasis") is the bed of a watercourse which flows only after rains. I have rendered it by "Fiumara" (Pilgrimage i., 5, and ii., 196, etc.), an Italian or rather a Sicilian word which exactly describes the "wady."



 [FN#88] I have described this scene which Mr. T. Wolf illustrated by an excellent lithograph in "Falconry, etc." (London, Van Voorst, MDCCCLII.)



 [FN#89] Arab. "Kaylúlah," mid-day sleep; called siesta from the sixth canonical hour.



 [FN#90] This parrot-story is world-wide in folk-lore and the belief in metempsychosis, which prevails more or less over all the East, there lends it probability. The "Book of Sindibad" (see Night dlxxix. and "The Academy," Sept. 20, 1884, No. 646) converts it into the "Story of the Confectioner, his Wife and the Parrot," and it is the base of the Hindostani text- book, "Tota-Kaháni" (Parrot-chat), an abridgement of the Tutinámah (Parrot-book) of Nakhshabi (circ. A.D. 1300), a congener of the Sanskrit "Suka Saptati," or Seventy Parrot-stories. The tale is not in the Bull. or Mac. Edits. but occurs in the Bresl. (i., pp. 90, 91) much mutilated; and better in the Calc. Edit I cannot here refrain from noticing how vilely the twelve vols. of the Breslau Edit have been edited; even a table of contents being absent from the first four volumes.



 [FN#91] The young "Turk" is probably a late addition, as it does not appear in many of the MSS., e. g. the Bresl. Edit. The wife usually spreads a cloth over the cage; this in the Turkish translation becomes a piece of leather.



 [FN#92] The Hebrew-Syrian month July used to express the height of summer. As Herodotus tells us (ii. 4) the Egyptians claimed to be the discoverers of the solar year and the portioners of its course into twelve parts.



 [FN#93] This proceeding is thoroughly characteristic of the servile class; they conscientiously conceal everything from the master till he finds a clew; after which they tell him everything and something more.



 [FN#94] Until late years, merchants and shopkeepers in the nearer East all carried and held it a disgrace to leave the house unarmed.



 [FN#95] The Bresl. Edit. absurdly has Jazírah (an island).



 [FN#96] The Ghúlah (fem. of Ghúl) is the Heb. Lilith or Lilis; the classical Lamia; the Hindu Yogini and Dakini, the Chaldean Utug and Gigim (desert-demons) as opposed to the Mas (hill-demon) and Telal (who steal into towns); the Ogress of our tales and the Bala yaga (Granny-witch) of Russian folk-lore. Etymologically "Ghul" is a calamity, a panic fear; and the monster is evidently the embodied horror of the grave and the graveyard.



 [FN#97] Arab. "Shább" (Lat. juvenis) between puberty and forty or according to some fifty; when the patient becomes a "Rajul ikhtiyár" (man of free will) politely termed, and then a Shaykh or Shaybah (gray-beard, oldster).



 [FN#98] Some proverbial name now forgotten. Torrens (p. 48) translates it "the giglot" (Fortune?) but "cannot discover the drift."



 [FN#99] Arab. "Ihtizáz," that natural and instinctive movement caused by good news suddenly given, etc.



 [FN#100] Arab. "Kohl," in India, Surmah, not a "collyrium," but powdered antimony for the eyelids. That sold in the bazars is not the real grey ore of antimony but a galena or sulphuret of lead. Its use arose as follows. When Allah showed Himself to Moses on Sinai through an opening the size of a needle, the Prophet fainted and the Mount took fire: thereupon Allah said, "Henceforth shalt thou and thy seed grind the earth of this mountain and apply it to your eyes!" The powder is kept in an étui called Makhalah and applied with a thick blunt needle to the inside of the eyelid, drawing it along the rim; hence etui and probe denote the sexual rem in re and in cases of adultery the question will be asked, "Didst thou see the needle in the Kohl-pot ?" Women mostly use a preparation of soot or lamp-black (Hind. Kajala, Kajjal) whose colour is easily distinguished from that of Kohl. The latter word, with the article (Al-Kohl) is the origin of our "alcohol;" though even M. Littré fails to show how "fine powder" became "spirits of wine." I found this powder (wherewith Jezebel "painted" her eyes) a great preservative from ophthalmia in desert-travelling: the use in India was universal, but now European example is gradually abolishing it.



 [FN#101] The tale of these two women is now forgotten.



 [FN#102] Arab. "Atadakhkhal." When danger threatens it is customary to seize a man's skirt and cry "Dakhíl-ak!" ( = under thy protection). Among noble tribes the Badawi thus invoked will defend the stranger with his life. Foreigners have brought themselves into contempt by thus applying to women or to mere youths.



 [FN#103] The formula of quoting from the Koran.



 [FN#104] Lit. "Allah not desolate me" (by shine absence). This is still a popular phrase - Lá tawáhishná = Do not make me desolate, i.e. by staying away too long, and friends meeting after a term of days exclaim "Auhashtani!"=thou hast made me desolate, Je suis desole.



 [FN#105] Charming simplicity of manners when the Prime Minister carries the fish (shade of Vattel!)!) to the cookmaid. The "Gesta Romanorum" is nowhere more naïve.



 [FN#106] Arab. "Kahílat al-taraf" = lit. eyelids lined with Kohl; and figuratively "with black lashes and languorous look." This is a phrase which frequently occurs in The Nights and which, as will appear, applies to the "lower animals" as well as to men. Moslems in Central Africa apply Kohl not to the thickness of the eyelid but upon both outer lids, fixing it with some greasy substance. The peculiar Egyptian (and Syrian) eye with its thick fringes of jet-black lashes, looking like lines of black drawn with soot, easily suggests the simile. In England I have seen the same appearance amongst miners fresh from the colliery.



 [FN#107] Of course applying to her own case.



 [FN#108] Prehistoric Arabs who measured from 60 to 100 cubits high: Koran, chaps. xxvi., etc. They will often be mentioned in The Nights.



 [FN#109] I Arab. "Dastúr" (from Persian) = leave, permission. The word has two meanings (see Burckhardt, Arab. Prov. No. 609) and is much used, ea. before walking up stairs or entering a room where strange women might be met. So "Tarík" = Clear the way (Pilgrimage, iii., 319). The old Persian occupation of Egypt, not to speak of the Persian speaking Circassians and other rulers has left many such traces in popular language. One of them is that horror of travelers - "Bakhshísh" pron. bakh-sheesh and shortened to shísh from the Pers. "bakhshish." Our "Christmas box" has been most unnecessarily derived from the same, despite our reading: –

    Gladly the boy, with Christmas box in hand.

And, as will be seen, Persians have bequeathed to the outer world worse things than bad language, e.g.. heresy and sodomy.



 [FN#110] He speaks of his wife but euphemistically in the masculine.



 [FN#111] A popular saying throughout Al-Islam.



 [FN#112] Arab. "Fata": lit.=a youth; a generous man, one of noble mind (as youth-tide should be). It corresponds with the Lat. "vir," and has much the meaning of the Ital. "Giovane," the Germ. "Junker" and our "gentleman.”



 [FN#113]  From the Bul.Edit.



 [FN#114] The vagueness of his statement is euphemistic.



 [FN#115] This readiness of shedding tears contrasts strongly with the external stoicism of modern civilization; but it is true to Arab character, and Easterns, like the heroes of Homer and Italians of Boccacio, are not ashamed of what we look upon as the result of feminine hysteria - "a good cry."



 [FN#116] The formula (constantly used by Moslems) here denotes displeasure, doubt how to act and so forth. Pronounce, "Lá haula wa lá kuwwata illá bi 'lláhi 'I-Aliyyi 'I-Azim." As a rule mistakes are marvellous: Mandeville (chaps. xii.) for "Lá iláha illa 'lláhu wa Muhammadun Rasúlu 'llah" writes "La ellec sila, Machomete rores alla." The former (lá haula, etc.), on account of the four peculiar Arabic letters, is everywhere pronounced differently. and the exclamation is called "Haulak" or "Haukal."



 [FN#117] An Arab holds that he has a right to marry his first cousin, the daughter of his father's brother, and if any win her from him a death and a blood-feud may result. It was the same in a modified form amongst the Jews and in both races the consanguineous marriage was not attended by the evil results (idiotcy, congenital deafness, etc.) observed in mixed races like the English and the Anglo-American. When a Badawi speaks of "the daughter of my uncle" he means wife; and the former is the dearer title, as a wife can be divorced, but blood is thicker than water.



 [FN#118] Arab. "Kahbah;" the coarsest possible term. Hence the unhappy "Cave" of Don Roderick the Goth, which simply means The Whore.



 [FN#119] The Arab "Banj" and Hindú "Bhang" (which I use as most familiar) both derive from the old Coptic "Nibanj" meaning a preparation of hemp (Cannabis sativa seu Indica); and here it is easy to recognise the Homeric "Nepenthe." Al- Kazwini explains the term by "garden hemp (Kinnab bostáni or Sháhdánaj). On the other hand not a few apply the word to the henbane (hyoscyamus niger) so much used in mediæval Europe. The Kámús evidently means henbane distinguishing it from Hashish al haráfísh" = rascals' grass, i.e. the herb Pantagruelion. The "Alfáz Adwiya" (French translation) explains "Tabannuj" by "Endormir quelqu'un en lui faisant avaler de la jusquiame." In modern parlance Tabannuj is = our anæsthetic administered before an operation, a deadener of pain like myrrh and a number of other drugs. For this purpose hemp is always used (at least I never heard of henbane); and various preparations of the drug are sold at an especial bazar in Cairo. See the "powder of marvellous virtue" in Boccaccio, iii., 8; and iv., 10. Of these intoxicants, properly so termed, I shall have something to say in a future page.

The use of Bhang doubtless dates from the dawn of civilisation, whose earliest social pleasures would be inebriants. Herodotus (iv. c. 75) shows the Scythians burning the seeds (leaves and capsules) in worship and becoming drunken with the fumes, as do the S. African Bushmen of the present day. This would be the earliest form of smoking: it is still doubtful whether the pipe was used or not. Galen also mentions intoxication by hemp. Amongst Moslems, the Persians adopted the drink as an ecstatic, and about our thirteenth century Egypt, which began the practice, introduced a number of preparations to be noticed in the course of The Nights.



 [FN#120] The rubbish heaps which outlie Eastern cities, some (near Cairo) are over a hundred feet high.



 [FN#121] Arab. "Kurrat al-aye;" coolness of eyes as opposed to a hot eye ("sakhin") one red with tears. The term is true and picturesque so I translate it literally. All coolness is pleasant to dwellers in burning lands: thus in Al-Hariri Abu Z yd says of Bassorah, "I found there whatever could fill the eye with coolness." And a “cool booty" (or prize) is one which has been secured without plunging into the flames of war, or imply a pleasant prize.



 [FN#122] Popularly rendered Caucasus (see Night cdxcvi): it corresponds so far with the Hindu "Udaya" that the sun rises behind it; and the "false dawn" is caused by a hole or gap. It is also the Persian Alborz, the Indian Meru (Sumeru), the Greek Olympus and the Rhiphæan Range (Veliki Camenypoys) or great starry girdle of the world, etc.



 [FN#123] Arab. "Mizr" or "Mizar;" vulg. Búzah; hence the medical Lat. Buza, the Russian Buza (millet beer), our booze, the O. Dutch "buyzen" and the German "busen." This is the old B@K`l 2gÃ@l of negro and negroid Africa, the beer of Osiris, of which dried remains have been found in jars amongst Egyptian tombs. In Equatorial Africa it known as Pombe; on the Upper Nile "Merissa" or "Mirisi" and amongst the Kafirs (Caffers) "Tshuala," "Oala" or "Boyala:" I have also heard of “Buswa”in Central Africa which may be the origin of "Buzah." In the West it became .L2@l, (Romaic B\DD"), Xythum and cerevisia or cervisia, the humor ex hordeo, long before the days of King Gambrinus. Central Africans drink it in immense quantities: in Unyamwezi the standing bedsteads, covered with bark-slabs, are all made sloping so as to drain off the liquor. A chief lives wholly on beef and Pombe which is thick as gruel below. Hops are unknown: the grain, mostly Holcus, is made to germinate, then pounded, boiled and left to ferment. In Egypt the drink is affected chiefly by Berbers, Nubians and slaves from the Upper Nile, but it is a superior article and more like that of Europe than the "Pombe." I have given an account of the manufacture in The Lake Regions of Central Africa, vol. ii., p. 286. There are other preparations, Umm-bulbul (mother nightie gale), Dinzáyah and Súbiyah, for which I must refer to the Shaykh El-Tounsy.



 [FN#124] There is a terrible truth in this satire, which reminds us of the noble dame who preferred to her handsome husband the palefrenier laid, ord et infâme of Queen Margaret of Navarre (Heptameron No. xx.). We have all known women who sacrificed everything despite themselves, as it were, for the most worthless of men. The world stares and scoffs and blames and understands nothing. There is for every woman one man and one only in whose slavery she is "ready to sweep the floor." Fate is mostly opposed to her meeting him but, when she does, adieu husband and children, honour and religion, life and "soul." Moreover Nature (human) commands the union of contrasts, such as fair and foul, dark and light, tall and short; otherwise mankind would be like the canines, a race of extremes, dwarf as toy-terriers, giants like mastiffs, bald as Chinese "remedy dogs," or hairy as Newfoundlands. The famous Wilkes said only a half truth when he backed himself, with an hour s start, against the handsomest man in England; his uncommon and remarkable ugliness (he was, as the Italians say, un bel brutto) was the highest recommendation in the eyes of very beautiful women.



 [FN#125] Every Moslem burial-ground has a place of the kind where honourable women may sit and weep unseen by the multitude. These visits are enjoined by the Apostle:--Frequent the cemetery, 'twill make you think of futurity! Also:--Whoever visiteth the graves of his parents (or one of them) every Friday, he shall be written a pious son, even though he might have been in the world, before that, a disobedient. (Pilgrimage, ii., 71.) The buildings resemble our European "mortuary chapels." Said, Pasha of Egypt, was kind enough to erect one on the island off Suez, for the "use of English ladies who would like shelter whilst weeping and wailing for their dead." But I never heard that any of the ladles went there.



 [FN#126] Arab. "Ajal"=the period of life, the appointed time of death: the word is of constant recurrence and is also applied to sudden death. See Lane's Dictionary, s.v.



 [FN#127] "The dying Badawi to his tribe" (and lover) appears to me highly pathetic. The wild people love to be buried upon hill slopes whence they can look down upon the camp; and they still call out the names of kinsmen and friends as they pass by the grave-yards. A similar piece occurs in Wetzstein (p. 27, "Reisebericht ueber Hauran," etc.):--

    O bear with you my bones where the camel bears his load
      And bury me before you, if buried I must be;
    And let me not be burled 'neath the burden of the vine
      But high upon the hill whence your sight I ever see!

    As you pass along my grave cry aloud and name your names
      The crying of your names shall revive the bones of me:
    I have fasted through my life with my friends, and in my death,
      I will feast when we meet, on that day of joy and glee.



 [FN#128] The Akásirah (plur. of Kasrá=Chosroës) is here a title of the four great dynasties of Persian Kings. 1. The Peshdadian or Assyrian race, proto-historics for whom dates fail, 2. The Káyánián (Medes and Persians) who ended with the Alexandrian invasion in B. C. 331. 3. The Ashkánián (Parthenians or Arsacides) who ruled till A. D. 202; and 4. The Sassanides which have already been mentioned. But strictly speaking "Kisri" and "Kasra" are titles applied only to the latter dynasty and especially to the great King Anushirwan. They must not be confounded with "Khusrau" (P. N. Cyrus, Ahasuerus? Chosroës?), and yet the three seem to have combined in "Cæsar," Kaysar and Czar. For details especially connected with Zoroaster see vol. I, p. 380 of the Dabistan or School of Manners, translated by David Shea and Anthony Troyer, Paris, 1843. The book is most valuable, but the proper names are so carelessly and incorrectly printed that the student is led into perpetual error.



 [FN#129] The words are the very lowest and coarsest; but the scene is true to Arab life.



 [FN#130] Arab.”Hayhát:" the word, written in a variety of ways is onomatopoetic, like our “heigh-ho!" it sometimes means "far from me (or you) be it!" but in popular usage it is simply “Alas.”



 [FN#131] Lane (i., 134) finds a date for the book in this passage. The Soldan of Egypt, Mohammed ibn Kala'ún, in the early eighth century (Hijrah = our fourteenth), issued a sumptuary law compelling Christians and Jews to wear indigo-blue and saffron-yellow turbans, the white being reserved for Moslems. But the custom was much older and Mandeville (chaps. ix.) describes it in A. D. 1322 when it had become the rule. And it still endures; although abolished in the cities it is the rule for Christians, at least in the country parts of Egypt and Syria. I may here remark that such detached passages as these are absolutely useless for chronology: they may be simply the additions of editors or mere copyists.



 [FN#132] The ancient "Mustaphá" = the Chosen (prophet, i. e. Mohammed), also titled Al-Mujtaba, the Accepted (Pilgrimage, ii., 309). "Murtaza"=the Elect, i.e. the Caliph Ali is the older “Mortada" or "Mortadi" of Ockley and his day, meaning "one pleasing to (or acceptable to) Allah." Still older writers corrupted it to "Mortis Ali" and readers supposed this to be the Caliph's name.



 [FN#133] The gleam (zodiacal light) preceding the true dawn; the Persians call the former Subh-i-kázib (false or lying dawn) opposed to Subh-i-sádik (true dawn) and suppose that it is caused by the sun shining through a hole in the world- encircling Mount Kaf.



 [FN#134] So the Heb. "Arún" = naked, means wearing the lower robe only; = our "in his shirt."



 [FN#135] Here we have the vulgar Egyptian colloquialism "Aysh" (--Ayyu shayyin) for the classical "Má" = what.



 [FN#136] "In the name of Allah!" here said before taking action.



 [FN#137] Arab. "Mamlúk" (plur. Mamálik) lit. a chattel; and in The Nights a white slave trained to arms. The "Mameluke Beys" of Egypt were locally called the "Ghuzz," I use the convenient word in its old popular sense;

    'Tis sung, there's a valiant Mameluke
    In foreign lands ycleped (Sir Luke)-
                     HUDIBRAS.

And hence, probably, Molière's "Mamamouchi"; and the modern French use "Mamalue.” See Savary's Letters, No. xl.



 [FN#138] The name of this celebrated succesor of Nineveh, where some suppose The Nights were written, is orig. {Greek Letters} (middle-gates) because it stood on the way where four great highways meet. The Arab. form “Mausil” (the vulgar “Mosul”) is also significant, alluding to the “junction” of Assyria and Babylonis. Hence our “muslin.”



 [FN#139] This is Mr. Thackeray’s “nose-bag.” I translate by “walking-shoes” the Arab “Khuff” which are a manner of loose boot covering the ankle; they are not usually embroidered, the ornament being reserved for the inner shoe.



 [FN#140] i.e. Syria (says Abulfeda) the “land on the left” (of one facing the east) as opposed to Al-Yaman the “land on the right.” Osmani would mean Turkish, Ottoman. When Bernard the Wise (Bohn, p.24) speaks of “Bagada and Axiam” (Mabillon’s text) or “Axinarri” (still worse), he means Baghdad and Ash-Shám (Syria, Damascus), the latter word puzzling his Editor. Richardson (Dissert, lxxii.) seems to support a hideous attempt to derive Shám from Shámat, a mole or wart, because the country is studded with hillocks! Al-Shám is often applied to Damascus-city whose proper name Dimishk belongs to books: this term is generally derived from Damáshik b. Káli b. Málik b. Sham (Shem). Lee (Ibn Batùtah, 29) denies that ha-Dimishki means “Eliezer of Damascus.”



 [FN#141] From Oman = Eastern Arabia.



 [FN#142] Arab. “Tamar Hannà” lit. date of Henna, but applied to the flower of the eastern privet (Lawsonia inermis) which has the sweet scent of freshly mown hay. The use of Henna as a dye is known even in Enland. The “myrtle” alluded to may either have been for a perfume (as it is held an anti-intoxicant) or for eating, the bitter aromatic berries of the “Ás” being supposed to flavour wine and especially Raki (raw brandy).



 [FN#143] Lane. (i. 211) pleasantly remarks, “A list of these sweets is given in my original, but I have thought it better to omit the names” (!) Dozy does not shirk his duty, but he is not much more satisfactory in explaining words interesting to students because they are unfound in dictionaries and forgotten by the people. “Akrás (cakes) Laymunìyah (of limes) wa Maymunìyah” appears in the Bresl. Edit. as “Ma’amuniyah” which may mean “Ma’amun’s cakes” or “delectable cakes.” “Amshát” = (combs) perhaps refers to a fine kind of Kunàfah (vermicelli) known in Egypt and Syria as “Ghazl al-banát” = girl’s spinning.



 [FN#144] The new moon carefully looked for by all Moslems because it begins the Ramazán-fast.



 [FN#145] Solomon’s signet ring has before been noticed.



 [FN#146] The “high-bosomed” damsel, with breasts firm as a cube, is a favourite with Arab tale tellers. Fanno baruffa is the Italian term for hard breasts pointing outwards.



 [FN#147] A large hollow navel is looked upon not only as a beauty, but in children it is held a promise of good growth.



 [FN#148] Arab. “Ka’ah,” a high hall opening upon the central court: we shall find the word used for a mansion, barrack, men’s quarters, etc.



 [FN#149] Babel = Gate of God (El), or Gate of Ilu (P. N. of God), which the Jews ironically interpreted “Confusion.” The tradition of Babylonia being the very centre of witchcraft and enchantment by means of its Seven Deadly Spirits, has survived in Al-Islam; the two fallen angels (whose names will occur) being confined in a well; Nimrod attempting to reach Heaven from the Tower in a magical car drawn by monstrous birds and so forth. See p. 114, Francois Fenormant’s “Chaldean Magic,” London, Bagsters.



 [FN#150] Arab. “Kámat Alfíyyah” = like the letter Alif, a straight perpendicular stroke. In the Egyptian hieroglyphs, the origin of every alphabet (not syllabarium) known to man, one form was a flag or leaf of water-plant standing upright. Hence probably the Arabic Alif-shape; while other nations preferred other modifications of the letter (ox’s head, etc), which in Egyptian number some thirty-six varieties, simple and compound.



 [FN#151] I have not attempted to order this marvellous confusion of metaphors so characteristic of The Nights and the exigencies of Al-Saj’a = rhymed prose.



 [FN#152] Here and elsewhere I omit the “kála (dice Turpino)” of the original: Torrens preserves “Thus goes the tale” (which it only interrupts). This is simply letter-wise and sense-foolish.



 [FN#153] Of this worthy more at a future time.



 [FN#154] i.e., sealed with the Kazi or legal authority’s seal of office.



 [FN#155] “Nothing for nothing” is a fixed idea with the Eastern woman: not so much for greed as for a sexual point d’ honneur when dealing with the adversary--man.



 [FN#156] She drinks first, the custom of the universal East, to show that the wine she had bought was unpoisoned. Easterns, who utterly ignore the “social glass” of Western civilisation drink honestly to get drunk; and, when far gone are addicted to horse-play (in Pers. “Badmasti” = le vin mauvais) which leads to quarrels and bloodshed. Hence it is held highly irreverent to assert of patriarchs, prophets and saints that they “drank wine;” and Moslems agree with our “Teatotallers” in denying that, except in the case of Noah, inebriatives are anywhere mentioned in Holy Writ.



 [FN#157] Arab. “Húr al-Ayn,” lit. (maids) with eyes of lively white and black, applied to the virgins of Paradise who will wive with the happy Faithful. I retain our vulgar “Houri,” warning the reader that it is a masc. for a fem. (“Huríyah”) in Arab, although accepted in Persian, a genderless speach.



 [FN#158] Arab. “Zambúr,” whose head is amputated in female circumcision. See Night cccclxxiv.



 [FN#159] Ocymum basilicum noticed in Introduction, the bassilico of Boccaccio iv. 5. The Book of Kalilah and Dimnah represents it as "sprouting with something also whose smell is foul and disgusting and the sower at once sets to gather it and burn it with fire." (The Fables of Bidpai translated from the later Syriac version by I. G. N. Keith-Falconer, etc., etc., etc., Cambridge University Press, 1885). Here, however, Habk is a pennyroyal (mentha puligium), and probably alludes to the pecten.



 [FN#160] i. e. common property for all to beat.



 [FN#161] "A digit of the moon" is the Hindú equivalent.



 [FN#162] Better known to us as Caravanserai, the "Travellers' Bungalow" of India: in the Khan, however, shelter is to be had, but neither bed nor board.



 [FN#163] Arab. "Zubb." I would again note that this and its synonyms are the equivalents of the Arabic, which is of the lowest. The tale-teller's evident object is to accentuate the contrast with the tragical stories to follow.



 [FN#164] "ln the name of Allah," is here a civil form of dismissal.



 [FN#165] Lane (i. 124) is scandalised and naturally enough by this scene, which is the only blot in an admirable tale admirably told. Yet even here the grossness is but little more pronounced than what we find in our old drama (e. g., Shakespeare's King Henry V.) written for the stage, whereas tales like The Nights are not read or recited before both sexes. Lastly "nothing follows all this palming work:" in Europe the orgie would end very differently. These "nuns of Theleme" are physically pure: their debauchery is of the mind, not the body. Galland makes them five, including the two doggesses.



 [FN#166] So Sir Francis Walsingham's "They which do that they should not, should hear that they would not."



 [FN#167] The old "Calendar," pleasantly associated with that form of almanac. The Mac. Edit. has Karandaliyah," a vile corruption, like Ibn Batutah's "Karandar" and Torrens' "Kurundul:" so in English we have the accepted vulgarism of "Kernel" for Colonel. The Bull Edit. uses for synonym "Su'ulúk"=an asker, a beggar. Of these mendicant monks, for such they are, much like the Sarabaites of mediæval Europe, I have treated and of their institutions and its founder, Shaykh Sharif Bu Ali Kalandar (ob. A. H. 724 =1323-24), at some length in my "History of Sindh," chaps. viii. See also the Dabistan (i. 136) where the good Kalandar exclaims:--

    If the thorn break in my body, how trifling the pain!
    But how sorely I feel for the poor broken thorn!

D'Herbelot is right when he says that the Kalandar is not generally approved by Moslems: he labours to win free from every form and observance and he approaches the Malámati who conceals all his good deeds and boasts of his evil doings--our "Devil's hypocrite."



 [FN#168] The "Kalandar" disfigures himself in this manner to show "mortification."



 [FN#169] Arab. "Gharíb:" the porter is offended because the word implies "poor devil;" esp. one out of his own country.



 [FN#170] A religious mendicant generally.



 [FN#171] Very scandalous to Moslem "respectability" Mohammed said the house was accursed when the voices of women could be heard out of doors. Moreover the neighbours have a right to interfere and abate the scandal.



 [FN#172] I need hardly say that these are both historical personages; they will often be mentioned, and Ja'afar will be noticed in the Terminal Essay.



 [FN#173] Arab. "Same 'an wa tá’atan”; a popular phrase of assent generally translated "to hear is to obey;" but this formula may be and must be greatly varied. In places it means "Hearing (the word of Allah) and obeying" (His prophet, viceregent, etc.)



 [FN#174] Arab. "Sawáb"==reward in Heaven. This word for which we have no equivalent has been naturalized in all tongues (e. g. Hindostani) spoken by Moslems.



 [FN#175] Wine-drinking, at all times forbidden to Moslems, vitiates the Pilgrimage rite: the Pilgrim is vowed to a strict observance of the ceremonial law and many men date their "reformation" from the "Hajj." Pilgrimage, iii., 126.



 [FN#176] Here some change has been necessary; as the original text confuses the three "ladies."



 [FN#177] In Arab. the plural masc. is used by way of modesty when a girl addresses her lover and for the same reason she speaks of herself as a man.



 [FN#178] Arab. "Al-Na'ím", in ful "Jannat-al-Na'ím" = the Garden of Delights, i.e. the fifth Heaven made of white silver. The generic name of Heaven (the place of reward) is "Jannat," lit. a garden; "Firdaus" being evidently derived from the Persian through the Greek {Greek Letters}, and meaning a chase, a hunting park. Writers on this subject should bear in mind Mandeville's modesty, "Of Paradise I cannot speak properly, for I was not there."



 [FN#179] Arab. "Mikra'ah," the dried mid-rib of a date-frond used for many purposes, especially the bastinado.



 [FN#180] According to Lane (i., 229) these and the immediately following verses are from an ode by Ibn Sahl al-Ishbili. They are in the Bull Edit. not the Mac. Edit.



 [FN#181] The original is full of conceits and plays on words which are not easily rendered in English.



 [FN#182] Arab. "Tarjumán," same root as Chald. Targum ( = a translation), the old "Truchman," and through the Ital. "tergomano" our "Dragoman," here a messenger.



 [FN#183] Lit. the "person of the eyes," our "babe of the eyes," a favourite poetical conceit in all tongues; much used by the Elizabethans, but now neglected as a silly kind of conceit. See Night ccix.



 [FN#184] Arab. "Sár" (Thár) the revenge-right recognised by law and custom (Pilgrimage, iii., 69).



 [FN#185] That is "We all swim in the same boat."



 [FN#186] Ja'afar ever acts, on such occasions, the part of a wise and sensible man compelled to join in a foolish frolic. He contrasts strongly with the Caliph, a headstrong despot who will not be gainsaid, whatever be the whim of the moment. But Easterns would look upon this as a proof of his "kingliness."



 [FN#187] Arab. "Wa'l- Salám" (pronounced Was-Salám); meaning "and here ends the matter." In our slang we say "All right, and the child's name is Antony."



 [FN#188] This is a favourite jingle, the play being upon "ibrat" (a needle-graver) and " 'ibrat" (an example, a warning).



 [FN#189] That is "make his bow," as the English peasant pulls his forelock. Lane (i., 249) suggests, as an afterthought, that it means:--"Recover thy senses; in allusion to a person's drawing his hand over his head after sleep or a fit." But it occurs elsewhere in he sense of "cut thy stick."



 [FN#190] This would be a separate building like our family tomb and probably domed, resembling that mentioned in "The King of the Black Islands." Europeans usually call it "a little Wali;" or, as they write it, "Wely," the contained for the container; the "Santon" for the "Santon's tomb." I have noticed this curious confusion (which begins with Robinson, i. 322) in "Unexplored Syria," i. 161.



 [FN#191] Arab. "Wiswás," = diabolical temptation or suggestion. The "Wiswásí" is a man with scruples (scrupulus, a pebble in the shoe), e.g. one who fears that his ablutions were deficient, etc.



 [FN#192] Arab. "Katf" = pinioning by tying the arms behind the back and shoulders (Kitf) a dire disgrace to free-born men.



 [FN#193] Arab. "Nafs."=Hebr. Nephesh (Nafash) =soul, life as opposed to "Ruach"= spirit and breath. In these places it is equivalent to "I said to myself." Another form of the root is "Nafas," breath, with an idea of inspiration: so 'Sáhib Nafas" ( = master of breath) is a minor saint who heals by expiration, a matter familiar to mesmerists (Pilgrimage, i., 86).



 [FN#194] Arab. "Kaus al-Banduk;" the "pellet bow" of modern India; with two strings joined by a bit of cloth which supports a ball of dry clay or stone. It is chiefly used for birding.



 [FN#195] In the East blinding was a common practice, especially in the case of junior princes not required as heirs. A deep perpendicular incision was made down each corner of the yes; the lids were lifted and the balls removed by cutting the optic nerve and the muscles. The later Caliphs blinded their victims by passing a red-hot sword blade close to the orbit or a needle over the eye-ball. About the same time in Europe the operation was performed with a heated metal basin--the well known bacinare (used by Ariosto), as happened to Pier delle Vigne (Petrus de Vineâ), the "godfather of modern Italian."



 [FN#196] Arab. "Khinzír" (by Europeans pronounced "Hanzír"), prop. a wild-boar, but popularly used like our "you pig!"



 [FN#197] Striking with the shoe, the pipe-stick and similar articles is highly insulting, because they are not made, like whips and scourges, for such purpose. Here the East and the West differ diametrically. "Wounds which are given by instruments which are in one's hands by chance do not disgrace a man," says Cervantes (D. Q. i., chaps. 15), and goes on to prove that if a Zapatero (cobbler) cudgel another with his form or last, the latter must not consider himself cudgelled. The reverse in the East where a blow of a pipe stick cost Mahommed Ali Pasha's son his life: Ishmail Pasha was burned to death by Malik Nimr, chief of Shendy (Pilgrimage, i., 203). Moreover, the actual wound is less considered in Moslem law than the instrument which caused it: so sticks and stones are venial weapons, whilst sword and dagger, gun and pistol are felonious. See ibid. (i., 336) for a note upon the weapons with which nations are policed.



 [FN#198] Incest is now abominable everywhere except amongst the overcrowded poor of great and civilised cities. Yet such unions were common and lawful amongst ancient and highly cultivated peoples, as the Egyptians (Isis and Osiris), Assyrians and ancient Persians. Physiologically they are injurious only when the parents have constitutional defects: if both are sound, the issue, as amongst the so-called "lower animals " is viable and healthy.



 [FN#199] Dwellers in the Northern Temperates can hardly imagine what a dust-storm is in sun parched tropical lands. In Sind we were often obliged to use candles at mid-day, while above the dust was a sun that would roast an egg.



 [FN#200] Arab. " 'Urban," now always used of the wild people, whom the French have taught us to call les Bedouins; "Badw" being a waste or desert, and Badawi (fem. Badawíyah, plur. Badáwi and Bidwán), a man of the waste. Europeans have also learnt to miscall the Egyptians "Arabs": the difference is as great as between an Englishman and a Spaniard. Arabs proper divide their race into sundry successive families. "The Arab al-Arabá" (or al- Aribah, or al-Urubíyat) are the autochthones, prehistoric, proto-historic and extinct tribes; for instance, a few of the Adites who being at Meccah escaped the destruction of their wicked nation, but mingled with other classes. The "Arab al-Muta'arribah," (Arabised Arabs) are the first advenæ represented by such noble strains as the Koraysh (Koreish), some still surviving. The "Arab al-Musta'aribah" (insititious, naturalized or instituted Arabs, men who claim to be Arabs) are Arabs like the Sinaites, the Egyptians and the Maroccans descended by intermarriage with other races. Hence our "Mosarabians" and the "Marrabais" of Rabelais (not, "a word compounded of Maurus and Arabs"). Some genealogists, however, make the Muta'arribah descendants of Kahtan (possibly the Joktan of Genesis x., a comparatively modern document, B.C. 700?); and the Musta'aribah those descended from Adnán the origin of Arab genealogy. And, lastly, are the "Arab al-Musta'ajimah," barbarised Arabs, like the present population of Meccah and Al-Medinah. Besides these there are other tribes whose origin is still unknown, such as the Mahrah tribes of Hazramaut, the "Akhdám" (=serviles) of Oman (Maskat); and the "Ebná" of Al-Yaman: Ibn Ishak supposes the latter to be descended from the Persian soldiers of Anushirwan who expelled the Abyssinian invader from Southern Arabia. (Pilgrimage, m., 31, etc.)



 [FN#201] Arab. "Amír al-Muuminín." The title was assumed by the Caliph Omar to obviate the inconvenience of calling himself "Khalífah" (successor) of the Khalífah of the Apostle of Allah (i.e. Abu Bakr); which after a few generations would become impossible. It means "Emir (chief or prince) of the Muumins," men who hold to the (true Moslem) Faith, the "Imán" (theory, fundamental articles) as opposed to the "Dín," ordinance or practice of the religion. It once became a Wazirial time conferred by Sultan Malikshah (King King- king) on his Nizám al-Murk. (Richardson's Dissert. [viii.)



 [FN#202] This may also mean "according to the seven editions of the Koran " the old revisions and so forth (Sale, Sect. iii. and D'Herbelot "Alcoran.") The schools of the "Mukri," who teach the right pronunciation wherein a mistake might be sinful, are seven, Harnzah, Ibn Katír, Ya'akúb, Ibn Amir, Kisái, Asim and Hafs, the latter being the favourite with the Hanafis and the only one now generally known in Al-Islam.



 [FN#203] Arab. "Sadd"=wall, dyke, etc. the "bund" or "band" of Anglo-India. Hence the "Sadd" on the Nile, the banks of grass and floating islands which "wall" the stream. There are few sights more appalling than a sandstorm in the desert, the "Zauba'ah" as the Arabs call it. Devils, or pillars of sand, vertical and inclined, measuring a thousand feet high, rush over the plain lashing the sand at their base like a sea surging under a furious whirlwind; shearing the grass clean away from the roots, tearing up trees, which are whirled like leaves and sticks in air and sweeping away tents and houses as if they were bits of paper. At last the columns join at the top and form, perhaps three thousand feet above the earth, a gigantic cloud of yellow sand which obliterates not only the horizon but even the mid-day sun. These sand-spouts are the terror of travellers. In Sind and the Punjab we have the dust- storm which for darkness, I have said, beats the blackest London fog.



 [FN#204] Arab. Sár = the vendetta, before mentioned, as dreaded in Arabia as in Corsica.



 [FN#205] Arab. "Ghútah," usually a place where irrigation is abundant. It especially applies (in books) to the Damascus-plain because "it abounds with water and fruit trees." The Ghutah is one of the four earthly paradises, the others being Basrah (Bassorah), Shiraz and Samarcand. Its peculiarity is the likeness to a seaport the Desert which rolls up almost to its doors being the sea and its ships being the camels. The first Arab to whom we owe this admirable term for the "Companion of Job" is "Tarafah" one of the poets of the Suspended Poems: he likens (v. v. 3, 4) the camels which bore away his beloved to ships sailing from Aduli. But "ships of the desert" is doubtless a term of the highest antiquity.



 [FN#206] The exigencies of the "Saj'a," or rhymed prose, disjoint this and many similar pas. sages.



 [FN#207] The "Ebony" Islands; Scott's "Isle of Ebene," i., 217.



 [FN#208] "Jarjarís" in the Bul. Edit.



 [FN#209] Arab. "Takbís." Many Easterns can hardly sleep without this kneading of the muscles, this "rubbing" whose hygienic properties England is now learning.



 [FN#210] The converse of the breast being broadened, the drooping, "draggle-tail" gait compared with the head held high and the chest inflated.



 [FN#211] This penalty is mentioned in the Koran (chaps. v.) as fit for those who fight against Allah and his Apostle, but commentators are not agreed if the sinners are first to be put to death or to hang on the cross till they die. Pharaoh (chaps. xx.) threatens to crucify his magicians on palm-trees, and is held to be the first crucifier.



 [FN#212] Arab. "'Ajami"=foreigner, esp. a Persian: the latter in The Nights is mostly a villain. I must here remark that the contemptible condition of Persians in Al-Hijáz (which I noted in 1852, Pilgrimage, i., 327) has completely changed. They are no longer, "The slippers of All and hounds of Omar:" they have learned the force of union and now, instead of being bullied, they bully.



 [FN#213] The Calc. Edit. turns into Tailors (Khayyátín) and Torrens does not see the misprint.



 [FN#214] i.e. Axe and sandals.



 [FN#215] Lit. "Strike his neck."



 [FN#216] A phrase which will frequently recur; meaning the situation suggested such words a these.



 [FN#217] The smiter with the evil eye is called "A'in" and the person smitten "Ma'ím" or "Ma'ún."



 [FN#218] Arab. "Sákiyah," the well-known Persian wheel with pots and buckets attached to the tire. It is of many kinds, the boxed, etc., etc., and it is possibly alluded to in the "pitcher broken at the fountain" (Eccleslastes xii. 6) an accident often occurring to the modern "Noria." Travellers mostly abuse its "dismal creaking" and "mournful monotony": I have defended the music of the water-wheel in Pilgrimage ii. 198.



 [FN#219] Arab. "Zikr" lit. remembering, mentioning (i. c. the names of Allah), here refers to the meetings of religious for devotional exercises; the "Zikkirs," as they are called, mostly standing or sitting in a circle while they ejaculate the Holy Name. These "rogations" are much affected by Darwayshes, or begging friars, whom Europe politely divides Unto "dancing" and "howling"; and, on one occasion, greatly to the scandal of certain Engländerinns to whom I was showing the Ezbekiyah I joined the ring of "howlers." Lane (Mod. Egypt, see index) is profuse upon the subject of "Zikrs" and Zikkíts. It must not be supposed that they are uneducated men: the better class, however, prefers more privacy.



 [FN#220] As they thought he had been there for prayer or penance.



 [FN#221] Arab. "Ziyárat," a visit to a pious person or place.



 [FN#222] This is a paternal salute in the East where they are particular about the part kissed. A witty and not unusually gross Persian book, called the "Al-Námah" because all questions begin with "Al" (the Arab article) contains one "Al-Wajib al-busidan?" (what best deserves bussing?) and the answer is "Kus-i-nau-pashm," (a bobadilla with a young bush).



 [FN#223] A weight of 71-72 English grains in gold; here equivalent to the diner.



 [FN#224] Compare the tale of The Three Crows in Gammer Grethel, Evening ix.



 [FN#225] The comparison is peculiarly apposite; the earth seen from above appears hollow with a raised rim.



 [FN#226] A hundred years old.



 [FN#227] "Bahr" in Arab. means sea, river, piece of water; hence the adjective is needed.



 [FN#228] The Captain or Master of the ship (not the owner). In Al-Yaman the word also means a "barber," in virtue of the root, Rass, a head.



 [FN#229] The text has "in the character Ruká'í,"," or Riká'í, the correspondence-hand.



 [FN#230] A curved character supposed to be like the basil-leaf (rayhán). Richardson calls it "Rohani."



 [FN#231] I need hardly say that Easterns use a reed, a Calamus (Kalam applied only to the cut reed) for our quills and steel pens.



 [FN#232] Famous for being inscribed on the Kiswah (cover) of Mohammed's tomb; a large and more formal hand still used for engrossing and for mural inscriptions. Only seventy two varieties of it are known (Pilgrimage, ii., 82).



 [FN#233] The copying and transcribing hand which is either Arabi or Ajami. A great discovery has been lately made which upsets all our old ideas of Cufic, etc. Mr. Löytved of Bayrut has found, amongst the Hauranic inscriptions, one in pure Naskhi, dating A. D. 568, or fifty years before the Hijrah; and it is accepted as authentic by my learned friend M. Ch. Clermont-Ganneau (p. 193, Pal. Explor. Fund. July 1884). In D'Herbelot and Sale's day the Koran was supposed to have been written in rude characters, like those subsequently called "Cufic," invented shortly before Mohammed's birth by Murámir ibn Murrah of Anbar in Irák, introduced into Meccah by Bashar the Kindian, and perfected by Ibn Muklah (Al-Wazir, ob. A. H. 328=940). We must now change all that. See Catalogue of Oriental Caligraphs, etc., by G. P, Badger, London, Whiteley, 1885.



 [FN#234] Capital and uncial letters; the hand in which the Ka'abah veil is inscribed (Pilgrimage iii. 299, 300).



 [FN#235] A "Court hand" says Mr. Payne (i. 112): I know nothing of it. Other hands are: the Ta'alík; hanging or oblique, used for finer MSS. and having, according to Richardson, "the same analogy to the Naskhi as our Italic has to the Roman." The Nasta' lík (not Naskh-Ta'alik) much used in India, is, as the name suggests, a mixture of the Naskhi (writing of transactions) and the Ta'alik. The Shikastah (broken hand) everywhere represents our running hand and becomes a hard task to the reader. The Kirmá is another cursive character, mostly confined to the receipts and disbursements of the Turkish treasury. The Diváni, or Court (of Justice) is the official hand, bold and round. a business character, the lines often rising with a sweep or curve towards the (left) end. The Jáli or polished has a variety, the Jali-Ta'alik: the Sulsi (known in many books) is adopted for titles of volumes, royal edicts, diplomas and so forth; "answering much the same purpose as capitals with us, or the flourished letters in illuminated manuscripts" (Richardson) The Tughrái is that of the Tughrá, the Prince's cypher or flourishing signature in ceremonial writings, and containing some such sentence as: Let this be executed. There are others e. g. Yákuti and Sirenkil known only by name. Finally the Maghribi (Moorish) hand differs in form and diacritical points from the characters used further east almost as much as German running hand does from English. It is curious that Richardson omits the Jali (intricate and convoluted) and the divisions of the Sulusí, Sulsi or Sulus (Thuluth) character, the Sulus al-Khafíf, etc.



 [FN#236] Arab. "Baghlah"; the male (Bagful) is used only for loads. This is everywhere the rule: nothing is more unmanageable than a restive "Macho", and he knows that he can always get you off his back when so minded. From "Baghlah" is derived the name of the native craft Anglo-Indicè a "Buggalow."



 [FN#237] In Heb. ""Ben- Adam" is any man opp. to "Beni ish" (Psalm iv. 3) =filii viri, not homines.



 [FN#238] This posture is terribly trying to European legs; and few white men (unless brought up to it) can squat for any time on their heels. The ``tailor-fashion," with crossed legs, is held to be free and easy.



 [FN#239] Arab. "Katá"=Pterocles Alchata, the well-known sand-grouse of the desert. It is very poor white flesh.



 [FN#240] Arab. "Khubz" which I do not translate "cake" or ``bread,'' as thee would suggest the idea Of our loaf. The staff of life in the East is a thin flat circle of dough baked in the oven or on the griddle, and corresponding with the Scotch "scone," the Spanish tortilla and the Australian "flap-jack."



 [FN#241] Arab. "Harísah," a favourite dish of wheat (or rice) boiled and reduced to a paste with shredded meat, spices and condiments. The “bangles" is a pretty girl eating with him.



 [FN#242] These lines are repeated with a difference in Night cccxxx. They affect Rims cars, out of the way, heavy rhymes: e. g. here Sakáríj (plur. of Sakrúj, platters, porringers); Tayáhíj (plur. of Tayhúj, the smaller caccabis-partridge); Tabáhíj (Persian Tabahjah, an me et or a stew of meat, onions, eggs, etc.) Ma'áríj ("in stepped piles" like the pyramids Lane ii 495, renders "on the stairs"); Makáríj (plur. of Makraj, a small pot); Damálíj (plur. of dumlúj, a bracelet, a bangle); Dayábíj (brocades) and Tafáríj (openings, enjoyments). In Night cccxxx. we find also Sikábíj (plur. of Sikbáj, marinated meat elsewhere explained); Faráríj (plur. of farrúj, a chicken, vulg. farkh) and Dakákíj (plur. of Gr. dakújah, a small Jar). In the first line we have also (though not a rhyme) Gharánik Gr. {greek letters}, a crane, preserved in Romaic. The weeping and wailing are caused by the em remembrance that all these delicacies have been demolished like a Badawi camp.



 [FN#243] This is the vinum coctum, the boiled wine, still a favourite in Southern Italy and Greece.



 [FN#244] Eastern topers delight in drinking at dawn: upon this subject I shall have more to say in other Nights.





 [FN#245] Arab. "Adab," a crux to translators, meaning anything between good education and good manners. In mod. Turk. "Edibiyyet" (Adabiyat) = belles lettres and "Edebi' or "Edíb" = a littérateur.



 [FN#246] The Caliph Al-Maamún, who was a bad player, used to say, "I have the administration of the world and am equal to it, whereas I am straitened in the ordering of a space of two spans by two spans." The "board" was then "a square field of well-dressed leather."



 [FN#247] The Rabbis (after Matth. xix. 12) count three kinds of Eunuchs; (1) Seris chammah=of the sun, i.e. natural, (2) Seris Adam=manufactured per homines; and (3) Seris Chammayim--of God (i.e.. religious abstainer). Seris (castrated) or Abd (slave) is the general Hebrew name.



 [FN#248] The "Lady of Beauty."



 [FN#249] “Káf" has been noticed as the mountain which surrounds earth as a ring does the finger:: it is popularly used like our Alp and Alpine. The "circumambient Ocean" (Bahr al-muhit) is the Homeric Ocean-stream.



 [FN#250] The pomegranate is probably chosen here because each fruit is supposed to contain one seed from Eden-garden. Hence a host of superstitions (Pilgrimage iii., 104) possibly connected with the Chaldaic-Babylonian god Rimmon or Ramanu. Hence Persephone or Ishtar tasted the "rich pomegranate's seed." Lenormant, loc. cit. pp. 166, 182.



 [FN#251] i.e. for the love of God--a favourite Moslem phrase.



 [FN#252] Arab. "Báb," also meaning a chapter (of magic, of war, etc.), corresponding with the Persian "Dar" as in Sad-dar, the Hundred Doors. Here, however, it is figurative "I tried a new mode." This scene is in the Mabinogion.



 [FN#253] I use this Irish term = crying for the dead, as English wants the word for the præfica ,or myrialogist. The practice is not encouraged in Al-Islam; and Caliph Abu Bakr said, ; "Verily a corpse is sprinkled with boiling water by reason of the lamentations of the living, i.e. punished for not having taken measures to prevent their profitless lamentations. But the practice is from Negroland whence it reached Egypt, and the people have there developed a curious system in the "weeping-song" I have noted this in "The Lake Regions of Central Africa.” In Zoroastrianism (Dabistan, chaps. xcvii.) tears shed for the dead form a river in hell, black and frigid.



 [FN#254] These lines are hardly translatable. Arab. "Sabr" means "patience" as well as "aloes," hereby lending itself to a host of puns and double entendres more or less vile The aloe, according to Burckhardt, is planted in graveyards as a lesson of patience: it is also slung, like the dried crocodile, over house doors to prevent evil spirits entering: "thus hung without earth and water," says Lane (M.E., chaps. xi.), "it will live for several years and even blossom. Hence (?) it is called Sabr, which signifies patience. But Sibr as well as Sabr (a root) means "long sufferance." I hold the practice to be one of the many Inner African superstitions. The wild Gallas to the present day plant aloes on graves, and suppose that when the plant sprouts the deceased has been admitted to the gardens of Wák, the Creator. (Pilgrimage iii. 350.)



 [FN#255] Every city in the East has its specific title: this was given to Baghdad either on account of its superior police or simply because it was the Capital of the Caliphate. The Tigris was also called the "River of Peace (or Security)."



 [FN#256] This is very characteristic: the passengers finding themselves in difficulties at once take command. See in my Pilgrimage (I. chaps. xi.) how we beat and otherwise maltreated the Captain of the "Golden Wire."



 [FN#257] The fable is probably based on the currents which, as in Eastern Africa, will carry a ship fifty miles a day out of her course. We first find it in Ptolemy (vii. 2) whose Maniólai Islands, of India extra Gangem, cause iron nails to fly out of ships, the effect of the Lapis Herculeus (Loadstone). Rabelais (v. c. 37) alludes to it and to the vulgar idea of magnetism being counteracted by Skordon (Scordon or garlic). Hence too the Adamant (Loadstone) Mountains of Mandeville (chaps. xxvii.) and the "Magnetic Rock" in Mr Puttock's clever "Peter Wilkins." I presume that the myth also arose from seeing craft built, as on the East African Coast, without iron nails. We shall meet with the legend again. The word Jabal ("Jebel" in Egypt) often occurs in these pages. The Arabs apply it to any rising ground or heap of rocks; so it is not always = our mountain. It has found its way to Europe e. g. Gibraltar and Monte Gibello (or Mongibel in poetry) "Mt. Ethne that men clepen Mounte Gybelle." Other special senses of Jabal will occur.



 [FN#258] As we learn from the Nubian Geographer the Arabs in early ages explored the Fortunate Islands (Jazírát al-Khálidát=Eternal Isles), or Canaries, on one of which were reported a horse and horseman in bronze with his spear pointing west. Ibn al-Ward) notes two images of hard stone, each an hundred cubits high, and upon the top of each a figure of copper pointing with its hand backwards, as though it would say:--Return for there is nothing behind me!" But this legend attaches to older doings. The 23rd Tobba (who succeeded Bilkis), Malik bin Sharhabíl, (or Sharabíl or Sharahíl) surnamed Náshir al-Ní'am=scatterer of blessings, lost an army in attempting the Western sands and set up a statue of copper upon whose breast was inscribed in antique characters:--

    There is no access behind me,
    Nothing beyond,
    (Saith) The Son of Sharabíl.



 [FN#259] i.e. I exclaimed "Bismillah!"



 [FN#260] The lesser ablution of hands, face and feet; a kind of "washing the points." More in Night ccccxl.



 [FN#261] Arab. "Ruka'tayn"; the number of these bows which are followed by the prostrations distinguishes the five daily prayers.



 [FN#262] The "Beth Kol" of the Hebrews; also called by the Moslems "Hátif"; for which ask the Spiritualists. It is the Hindu "voice divine" or "voice from heaven."



 [FN#263] These formulae are technically called Tasmiyah, Tahlil (before noted) and Takbír: i.e. “testifying" is Tashhíd.



 [FN#264] Arab. "Samn," (Pers. "Raughan" Hind. "Ghi") the "single sauce" of the East; fresh butter set upon the fire, skimmed and kept (for a century if required) in leather bottles and demijohns. Then it becomes a hard black mass, considered a panacea for wounds and diseases. It is very "filling": you say jocosely to an Eastern threatened with a sudden inroad of guests, "Go, swamp thy rice with Raughan." I once tried training, like a Hindu Pahlawan or athlete, on Gur (raw sugar), milk and Ghi; and the result was being blinded by bile before the week ended.



 [FN#265] These handsome youths are always described in the terms we should apply to women.



 [FN#266] The Bull Edit. (i. 43) reads otherwise:--I found a garden and a second and a third and so on till they numbered thirty and nine; and, in each garden, I saw what praise will not express, of trees and rills and fruits and treasures. At the end of the last I sighted a door and said to myself, "What may be in this place?; needs must I open it and look in!" I did so accordingly and saw a courser ready saddled and bridled and picketed; so I loosed and mounted him, and he flew with me like a bird till he set me down on a terrace-roof; and, having landed me, he struck me a whisk with his tail and put out mine eye and fled from me. Thereupon I descended from the roof and found ten youths all blind of one eye who, when they saw me exclaimed, "No welcome to thee, and no good cheer!" I asked them, "Do ye admit me to your home and society?" and they answered, "No, by Allah' thou shalt not live amongst us." So I went forth with weeping eyes and grieving heart, but Allah had written my safety on the Guarded Tablet so I reached Baghdad in safety, etc. This is a fair specimen of how the work has been curtailed in that issue.



 [FN#267] Arabs date pregnancy from the stopping of the menses, upon which the fœtus is supposed to feed. Kalilah wa Dimnah says, "The child's navel adheres to that of his mother and thereby he sucks" (i. 263).



 [FN#268] This is contrary to the commands of Al-Islam, Mohammed expressly said "The Astrologers are liars, by the Lord of the Ka'abah!"; and his saying is known to almost all Moslems, lettered or unlettered. Yet, the further we go East (Indiawards) the more we find these practices held in honour. Turning westwards we have:

    Iuridicis, Erebo, Fisco, fas vivere rapto:
    Militibus, Medicis, Tortori occidere ludo est;
    Mentiri Astronomis, Pictoribus atque Poetis.



 [FN#269] He does not perform the Wuzu or lesser ablution because he neglects his dawn prayers.



 [FN#270] For this game see Lane (M. E. Chapt. xvii.) It is usually played on a checked cloth not on a board like our draughts; and Easterns are fond of eating, drinking and smoking between and even during the games. Torrens (p. 142) translates "I made up some dessert," confounding "Mankalah" with "Nukl" (dried fruit, quatre-mendiants).



 [FN#271] Quoted from Mohammed whose saying has been given.



 [FN#272] We should say "the night of the thirty-ninth."



 [FN#273] The bath first taken after sickness.



 [FN#274] Arab. "Dikák" used by way of soap or rather to soften the skin: the meal is usually of lupins, "Adas"="Revalenta Arabica," which costs a penny in Egypt and half-a-crown in England.



 [FN#275] Arab. "Sukkar-nabát." During my day (1842-49) we had no other sugar in the Bombay Presidency.



 [FN#276] This is one of the myriad Arab instances that the decrees of "Anagké," Fate, Destiny, Weird, are inevitable. The situation is highly dramatic; and indeed The Nights, as will appear in the Terminal Essay, have already suggested a national drama.



 [FN#277] Having lately been moved by Ajib.



 [FN#278] Mr. Payne (i. 131) omits these lines which appear out of place; but this mode of inappropriate quotation is a characteristic of Eastern tales.



 [FN#279] Anglicè "him."



 [FN#280] This march of the tribe is a lieu commun of Arab verse e.g. the poet Labid's noble elegy on the "Deserted Camp." We shall find scores of instances in The Nights.



 [FN#281] I have heard of such sands in the Desert east of Damascus which can be crossed only on boards or camel furniture; and the same is reported of the infamous Region "Al-Ahkláf" ("Unexplored Syria").



 [FN#282] Hence the Arab. saying "The bark of a dog and not the gleam of a fire;" the tired traveller knows from the former that the camp is near, whereas the latter shows from great distances.



 [FN#283] Dark blue is the colour of mourning in Egypt as it was of the Roman Republic. The Persians hold that this tint was introduced by Kay Kawús (B. C. 600) when mourning for his son Siyáwush. It was continued till the death of Husayn on the 10th of Muharram (the first month, then representing the vernal equinox) when it was changed for black. As a rule Moslems do not adopt this symbol of sorrow (called "Hidád") looking upon the practice as somewhat idolatrous and foreign to Arab manners. In Egypt and especially on the Upper Nile women dye their hands with indigo and stair. their faces black or blacker.



 [FN#284] The older Roc, of which more in the Tale of Sindbad. Meanwhile the reader curious about the Persian Símurgh (thirty bird) will consult the Dabistan, i., 55,191 and iii., 237, and Richardson's Diss. p. xlviii. For the Anka (Enka or Unka--long necked bird) see Dab. iii., 249 and for the Humá (bird of Paradise) Richardson lxix. We still lack details concerning the Ben or Bennu (nycticorax) of Egypt which with the Article pi gave rise to the Greek "phœnix."



 [FN#285] Probably the Haledj of Forskal (p. xcvi. Flor. Ægypt. Arab.), "lignum tenax, durum, obscuri generic." The Bres. Edit. has "ákúl"=teak wood, vulg. "Sáj."



 [FN#286] The knocker ring is an invention well known to the Romans.



 [FN#287] Arab. "Sadr"; the place of honour; hence the "Sudder Adawlut" (Supreme Court) in the Anglo-Indian jargon.



 [FN#288] Arab. "Ahlan wa sahlan wa marhabá," the words still popularly addressed to a guest.



 [FN#289] This may mean "liquid black eyes"; but also, as I have noticed, that the lashes were long and thick enough to make the eyelids appear as if Kohl-powder had been applied to the inner rims.



 [FN#290] A slight parting between the two front incisors, the upper only, is considered a beauty by Arabs; why it as hard to say except for the racial love of variety. "Sugar" (Thug) in the text means, primarily, the opening of the mouth, the gape: hence the front teeth.



 [FN#291] i.e. makes me taste the bitterness of death, "bursting the gall-bladder" (Marárah) being our "breaking the heart."



 [FN#292] Almost needless to say that forbidden doors and rooms form a lieu-commun in Fairie: they are found in the Hindu Katha Sarit Sagara and became familiar to our childhood by "Bluebeard."



 [FN#293] Lit. "apply Kohl to my eyes," even as Jezebel "painted her face," in Heb. put her eyes in painting (2 Kings ix. 30).



 [FN#294] Arab. "Al-Barkúk," whence our older "Apricock." Classically it is "Burkúk" and Pers. for Arab. "Mishrnish," and it also denotes a small plum or damson. In Syria the side next the sun" shows a glowing red flush.



 [FN#295] Arab. "Hazár" (in Persian, a thousand) = a kind of mocking bird.



 [FN#296] Some Edits. make the doors number a hundred, but the Princesses were forty and these coincidences, which seem to have significance and have none save for Arab symmetromania, are common in Arab stories.



 [FN#297] Arab. "Májur": hence possibly our "mazer," which is popularly derived from Masarn, a maple.



 [FN#298] A compound scent of ambergris, musk and aloes.



 [FN#299] The ends of the bridle-reins forming the whip.



 [FN#300] The flying horse is Pegasus which is a Greek travesty of an Egyptian myth developed India.



 [FN#301] The Bres. Edit. wrongly says "the seventh."



 [FN#302] Arab. "Sharmutah" (plur. Sharámít) from the root Sharmat, to shred, a favourite Egyptian word also applied in vulgar speech to a strumpet, a punk, a piece. It is also the popular term for strips of jerked or boucaned meat hung up m the sun to dry, and classically called "Kadíd."



 [FN#303] Arab. "Izár," the man's waistcloth opposed to the Ridá or shoulder-cloth, is also the sheet of white calico worn by the poorer Egyptian women out of doors and covering head and hands. See Lane (M. E., chaps. i.). The rich prefer a "Habárah" of black silk, and the poor, when they have nothing else, use a bed-sheet.



 [FN#304] i.e. "My clears.”



 [FN#305] Arab. "Lá tawákhizná:" lit. "do not chastise (or blame) us;" the pop. expression for, “excuse (or pardon) us.”



 [FN#306] Arab. "Maskhút," mostly applied to change of shape as man enchanted to monkey, and in vulgar parlance applied to a statue (of stone, etc.). The list of metamorphoses in Al-Islam is longer than that known to Ovid. Those who have seen Petra, the Greek town of the Haurán and the Roman ruins in Northern Africa will readily detect the bests upon which these stories are built. I shall return to this subject in The City of Iram (Night cclxxvi.) and The City of Brass (dlxvii.).



 [FN#307] A picturesque phrase enough to express a deserted site, a spectacle familiar to the Nomades and always abounding in pathos to the citizens.



 [FN#308] The olden "Harem" (or gynæceum, Pers. Zenanah, Serraglio): Harím is also used by synecdoche for the inmates; especially the wife.



 [FN#309] The pearl is supposed in the East to lose 1% per ann. of its splendour and value.



 [FN#310] Arab. "Fass," properly the bezel of a ring; also a gem cut en cabochon and generally the contenant for the contenu.



 [FN#311] Arab. "Mihráb" = the arch-headed niche in the Mosque-wall facing Meccah-wards. Here, with his back to the people and fronting the Ka'abah or Square House of Meccah (hence called the "Kiblah" = direction of prayer), stations himself the Imám, artistes or fugleman, lit. "one who stands before others;" and his bows and prostrations give the time to the congregation. I have derived the Mihrab from the niche in which the Egyptian God was shrined: the Jews ignored it, but the Christians preserved it for their statues and altars. Maundrell suggests that the empty niche denotes an invisible God. As the niche (symbol of Venus) and the minaret (symbol of Priapus) date only from the days of the tenth Caliph, Al-Walid (A.H. 86-96=105-115), the Hindus charge the Moslems with having borrowed the two from their favourite idols--The Linga-Yoni or Cunnus phallus (Pilgrimage ii. 140), and plainly call the Mihrab a Bhaga= Cunnus (Dabistan ii. 152). The Guebres further term Meccah "Mah-gah," locus Lunæ, and Al-Medinah, "Mahdinah," = Moon of religion. See Dabistan i., 49, etc.



 [FN#312] Arab "Kursi," a stool of palm-fronds, etc., X-shaped (see Lane's illustration, Nights i., 197), before which the reader sits. Good Moslems will not hold the Holy Volume below the waist nor open it except when ceremonially pure. Englishmen in the East should remember this, for to neglect the "Adab al-Kúran" (respect due to Holy Writ) gives great scandal.



 [FN#313] Mr. Payne (i. 148) quotes the German Zuckerpüppchen.



 [FN#314] The Persian poets have a thousand conceits in praise of the "mole," (Khál or Shámah) for which Hafiz offered "Samarkand and Bokhara" (they not being his, as his friends remarked). Another "topic" is the flight of arrows shot by eyelashes.



 [FN#315] Arab. "Suhá" a star in the Great Bear introduced only to balance "wushát" = spies, enviers, enemies, whose "evil eye" it will ward off.



 [FN#316] In Arab tales beauty is always "soft-sided," and a smooth skin is valued in proportion to its rarity.



 [FN#317] The myrtle is the young hair upon the side face



 [FN#318] In other copies of these verses the fourth couplet swears "by the scorpions of his brow" i.e. the accroche-cæurs, the beau-catchers, bell-ropes or aggravators," as the B.P. calls them. In couplet eight the poet alludes to his love's "Unsur," or element his nature made up of the four classicals, and in the last couplet he makes the nail paring refer to the moon not the sun. I



 [FN#319] This is regular formula when speaking of Guebres.



 [FN#320] Arab. "Faráiz"; the orders expressly given in the Koran which the reader will remember, is Uncreate and Eternal. In India "Farz" is applied to injunctions thrice repeated; and "Wájíb" to those given twice over. Elsewhere scanty difference is made between them.



 [FN#321] Arab. "Kufr" = rejecting the True Religion, i.e. Al-Islam, such rejection being "Tughyán" or rebellion against the Lord. The "terrible sound" is taken from the legend of the prophet Sálih and the proto-historic tribe of Thámúd which for its impiety was struck dead by an earthquake and a noise from heaven. The latter, according to some commentators, was the voice of the Archangel Gabriel crying "Die all of you" (Koran, chapts. vii., xviii., etc.). We shall hear more of it in the "City of many-columned Iram." According to some, Salih, a mysterious Badawi prophet, is buried in the Wady al-Shaykh of the so-called Sinaitic Peninsula.



 [FN#322] Yet they kept the semblance of man, showing that the idea arose from the basaltic statues found in Hauranic ruins. Mohammed in his various marches to Syria must have seen remnants of Greek and Roman settlements; and as has been noticed "Sesostris"



 [FN#323] Arab. "Shuhadá"; highly respected by Moslems as by other religionists; although their principal if not only merit seems as a rule to have been intense obstinacy and devotion to one idea for which they were ready to sacrifice even life. The Martyrs-category is extensive including those killed by falling walls; victims to the plague, pleurisy and pregnancy, travellers drowned or otherwise lost when journeying honestly, and chaste lovers who die of "broken hearts" i.e. impaired digestion. Their souls are at once stowed away in the crops of green birds where they remain till Resurrection Day, "eating of the fruits and drinking of the streams of Paradise," a place however, whose topography is wholly uncertain. Thus the young Prince was rewarded with a manner of anti-Purgatory, a preparatory heaven.



 [FN#324] Arab. "Su'ubán:" the Badawin give the name to a variety of serpents all held to be venomous; but m tales the word, like "Tannín," expresses our "dragon" or "cockatrice.”



 [FN#325] She was ashamed to see the lady doing servile duty by rubbing her feet. This massage, which B. de la Brocquière describes in 1452 as "kneading and pinching," has already been noticed. The French term is apparently derived from the Arab. "Mas-h."



 [FN#326] Alluding to the Most High Name, the hundredth name of God, the Heb. Shem hamphorash, unknown save to a favoured few who by using it perform all manner of miracles.



 [FN#327] i e. the Mediterranean and the Indian Ocean.



 [FN#328] i.e. Settled by the Koran.



 [FN#329] The uglier the old woman the better procuress she is supposed to make. See the Santa Verdiana in Boccaccio v., 10. In Arab. "Ajuz" (old woman) is highly insulting and if addressed to an Egyptian, whatever be her age she will turn fiercely and resent it. The polite term is Shaybah (Pilgrimage hi., 200).



 [FN#330] The four ages of woman, considered after Demosthenes in her three-fold character, prostitute for pleasure, concubine for service and wife for breeding.



 [FN#331] Arab. "Jilá" (the Hindostani Julwa) = the displaying of the bride before the bridegroom for the first time, in different dresses, to the number of seven which are often borrowed for the occasion. The happy man must pay a fee called "the tax of face-unveiling" before he can see her features. Amongst Syrian Christians he sometimes tries to lift the veil by a sharp movement of the sword which is parried by the women present, and the blade remains entangled in the cloth. At last he succeeds' the bride sinks to the ground covering her face with her hands and the robes of her friends: presently she is raised up, her veil is readjusted and her face is left bare.



 [FN#332] Arab. "Ishá"= the first watch of the night, twilight, supper-time, supper. Moslems have borrowed the four watches of the Romans from 6 (a.m. or p.m.) to 6, and ignore the three original watches of the Jews, even, midnight and cockcrow (Sam. ii. 19, Judges vii. 19, and Exodus xiv. 24).



 [FN#333] A popular Arab hyperbole.



 [FN#334] Arab. "Shakáik al-Nu'uman," lit. the fissures of Nu'uman, the beautiful anemone, which a tyrannical King of Hirah, Nu'uman Al-Munzir, a contemporary of Mohammed, attempted to monopolize.



 [FN#335] Arab. "Andam"=here the gum called dragon's blood; in other places the dye-wood known as brazil.



 [FN#336] I need hardly say that in the East, where bells are unused, clapping the hands summons the servants. In India men cry "Quy hye" (Koi hái?) and in Brazil whistle "Pst!" after the fashion of Spain and Portugal.



 [FN#337] The moles are here compared with pearls; a simile by no means common or appropriate.



 [FN#338] A parody on the testification of Allah's Unity.



 [FN#339] Arab. "Simát" (prop. "Sumát"); the "dinner-table," composed of a round wooden stool supporting a large metal tray, the two being called "Sufrah" (or "Simat"): thus "Sufrah házirah!" means dinner is on the table. After the meal they are at once removed.



 [FN#340] In the text "Dastúr," the Persian word before noticed; "Izn" would be the proper Arabic equivalent.



 [FN#341] In the Moslem East a young woman, single or married, is not allowed to appear alone in the streets; and the police have a right to arrest delinquents. As a preventive of intrigues the precaution is excellent. During the Crimean war hundreds of officers, English, French and Italian, became familiar with Constantinople; and not a few flattered themselves on their success with Turkish women. I do not believe that a single bona fide case occurred: the "conquests" were all Greeks, Wallachians, Armenians or Jewesses.



 [FN#342] Arab. "Azím": translators do not seem to know that this word in The Nights often bears its Egyptian and slang sense, somewhat equivalent to our "deuced" or "mighty" or “awfully fine.”



 [FN#343] This is a very serious thing amongst Moslems and scrupulous men often make great sacrifices to avoid taking an oath.



 [FN#344] We should say "into the noose."



 [FN#345] The man had fallen in love with her and determined to mark her so that she might be his.



 [FN#346] Arab. "Dajlah," in which we find the Heb. Hid-dekel.



 [FN#347] Such an execution would be contrary to Moslem law: but people would look leniently upon the peccadillo of beheading or sacking a faithless wife. Moreover the youth was of the blood royal and A quoi bon être prince? as was said by a boy of viceroyal family in Egypt to his tutor who reproached him for unnecessarily shooting down a poor old man.



 [FN#348] Arab. "Shirk," partnership, evening or associating gods with God; polytheism: especially levelled at the Hindu triadism, Guebre dualism and Christian Trinitarianism.



 [FN#349] Arab. "Shatm"--abuse, generally couched in foulest language with especial reference to the privy parts of female relatives.



 [FN#350] When a woman is bastinadoed in the East they leave her some portion of dress and pour over her sundry buckets of water for a delicate consideration. When the hands are beaten they are passed through holes in the curtain separating the sufferer from mankind, and made fast to a "falakah" or pole.



 [FN#351] Arab. "Khalifah," Caliph. The word is also used for the successor of a Santon or holy man.



 [FN#352] Arab. "Sár," here the Koranic word for carrying out the venerable and undying lex talionis the original basis of all criminal jurisprudence. Its main fault is that justice repeats the offence.



 [FN#353] Both these sons of Harun became Caliphs, as we shall see in The Nights.



 [FN#354] "Dog" and "hog" are still highly popular terms of abuse. The Rabbis will not defile their lips with "pig;" but say "Dabhar akhir"="another thing."



 [FN#355] The "hero eponymus" of the Abbaside dynasty, Abbas having been the brother of Abdullah the father of Mohammed. He is a famous personage in AI-Islam (D'Herbelot).



 [FN#356] Europe translates the word "Barmecides. It is Persian from bar (up) and makidan (to suck). The vulgar legend is that Ja'afar, the first of the name, appeared before the Caliph Abd al-Malik with a ring poisoned for his own need; and that the Caliph, warned of it by the clapping of two stones which he wore ad hoc, charged the visitor with intention to murder him. He excused himself and in his speech occurred the Persian word "Barmakam," which may mean "I shall sup it up," or "I am a Barmak," that is, a high priest among the Guebres. See D'Herbelot s.v.



 [FN#357] Arab."Zulm," the deadliest of monarch's sins. One of the sayings of Mohammed, popularly quoted, is, "Kingdom endureth with Kufr or infidelity (i. e. without accepting AI-Islam) but endureth not with Zulm or injustice." Hence the good Moslem will not complain of the rule of Kafirs or Unbelievers, like the English, so long as they rule him righteously and according to his own law.]



 [FN#358] All this aggravates his crime: had she been a widow she would not have had upon him "the claims of maidenhead," the premio della verginita of Boccaccio, x. 10.



 [FN#359] It is supposed that slaves cannot help telling these fatal lies. Arab story-books are full of ancient and modern instances and some have become "Joe Millers." Moreover it is held unworthy of a free-born man to take over-notice of these servile villanies; hence the scoundrel in the story escapes unpunished. I have already noticed the predilection of debauched women for these "skunks of the human race;" and the young man in the text evidently suspected that his wife had passed herself this "little caprice." The excuse which the Caliph would find for him is the pundonor shown in killing one he loved so fondly.



 [FN#360] The Arab equivalent of our pitcher and well.



 [FN#361] i.e. Where the dress sits loosely about the bust.



 [FN#362] He had trusted in Allah and his trust was justified.



 [FN#363] Arab. “Khila’ah” prop. What a man strips from his person: gen. An honorary gift. It is something more than the “robe of honour” of our chivalrous romances, as it includes a horse, a sword (often gold-hilted), a black turban (amongst the Abbasides) embroidered with gold, a violet-mantle, a waist-shawl and a gold neck-chain and shoe-buckles.



 [FN#364] Arab. “Izá,” i.e. the visits of condolence and so forth which are long and terribly wearisome in the Moslem East.



 [FN#365] Arab. “Mahr,” the money settled by the man before marriage on the woman and without which the contract is not valid. Usually half of it is paid down on the marriage-day and the other half when the husband dies or divorces his wife. But if she take a divorce she forfeits her right to it, and obscene fellows, especially Persians, often compel her to demand divorce by unnatural and preposterous use of her person.



 [FN#366] Bismillah here means “Thou art welcome to it.”



 [FN#367] Arab. “Bassak,” half Pers. (bas = enough) and--ak = thou; for thee. “Bas” sounds like our “buss” (to kiss) and there are sundry good old Anglo-Indian jokes of feminine mistakes on the subject.



 [FN#368] This saving clause makes the threat worse. The scene between the two brothers is written with characteristic Arab humour; and it is true to nature. In England we have heard of a man who separated from his wife because he wished to dine at six and she preferred half-past six.



 [FN#369] Arab. “Misr.” (vulg. Masr). The word, which comes of a very ancient house, was applied to the present capital about the time of its conquest by the Osmanli Turks A.H. 923 = 1517.



 [FN#370] The Arab. “Jízah,” = skirt, edge; the modern village is the site of an ancient Egyptian city, as the “Ghizah inscription” proves (Brugsch, History of Egypt, ii. 415)



 [FN#371] Arab. “Watan” literally meaning “birth-place” but also used for “patria, native country”; thus “Hubb al-Watan” = patriotism. The Turks pronounce it “Vatan,” which the French have turned it into Va-t’en!



 [FN#372] Arab. “Zarzariyah” = the colour of a stare or starling (Zurzúr).



 [FN#373] Now a Railway Station on the Alexandria-Cairo line.



 [FN#374] Even as late as 1852, when I first saw Cairo, the city was girt by waste lands and the climate was excellent. Now cultivation comes up to the house walls; while the Mahmudiyah Canal, the planting the streets with avenues and over-watering have seriously injured it; those who want the air of former Cairo must go to Thebes. Gout, rheumatism and hydrophobia (before unknown) have become common of late years.



 [FN#375] This is the popular pronunciation: Yakút calls it “Bilbís.”



 [FN#376] An outlying village on the “Long Desert,” between Cairo and Palestine.



 [FN#377] Arab. “Al-Kuds” = holiness. There are few cities which in our day have less claim to this title than Jerusalem; and, curious to say, the “Holy Land” shows Jews, Christians and Moslems all in their worst form. The only religion (if it can be called one) which produces men in Syria is the Druse. “Heiligen-landes Jüden” are proverbial and nothing can be meaner than the Christians while the Moslems are famed for treachery.



 [FN#378] Arab. “Shamm al-hawá.” In vulgar parlance to “smell the air” is to take a walk, especially out of town. There is a peculiar Egyptian festival called “Shamm al-Nasím” (smelling the Zephyr) which begins on Easter-Monday (O.S.), thus corresponding with the Persian Nau-roz, vernal equinox and introducing the fifty days of “Khammasín” or “Mirísi” (hot desert winds). On awakening, the people smell and bathe their temples with vinegar in which an onion has been soaked and break their fast with a “fisikh” or dried “búri” = mullet from Lake Menzalah: the late Hekekiyan Bey had the fish-heads counted in one public garden and found 70,000. The rest of the day is spent out of doors “Gypsying,” and families greatly enjoy themselves on these occasions. For a longer description, see a paper by my excellent friend Yacoub Artin Pasha, in the Bulletin de l’Institut Égyptien, 2nd series, No. 4, Cairo, 1884. I have noticed the Mirísi (south-wester) and other winds in the Land of Midian, i., 23.



 [FN#379] So in the days of the “Mameluke Beys” in Egypt a man of rank would not cross the street on foot.



 [FN#380] Arab. Basrah. The city is now in decay and not to flourish again till the advent of the Euphrates Valley R.R., is a modern place, founded in A.H. 15, by the Caliph Omar upon the Aylah, a feeder of the Tigris. Here, according to Al-Haríri, the “whales and the lizards meet,” and, as the tide affects the river,

    Its stream shows prodigy, ebbing and flowing.

In its far-famed market-place, Al-Marbad, poems used to be recited; and the city was famous for its mosques and Saint-shrines, fair women and school of Grammar which rivalled that of Kúfah. But already in Al-Hariri’s day (nat. A.H. 446 = A.D. 1030) Baghdad had drawn off much of its population.



 [FN#381] This fumigation (Bukhúr) is still used. A little incense or perfumed wood is burnt upon an open censor (Mibkharah) of earthenware or metal, and passed round, each guest holding it for a few moments under his beard. In the Somali County, the very home of incense, both sexes fumigate the whole person after carnal intercourse. Lane (Mod. Egypt, chapt. viii) gives an illustration of the Mibkharah).



 [FN#382] The reader of The Nights will remark that the merchant is often a merchant-prince, consorting and mating with the highest dignitaries. Even amongst the Romans, a race of soldiers, statesmen and lawyers, “mercatura” on a large scale was “not to be vituperated.” In Boccacio (x.19) they are netti e delicati uomini. England is perhaps the only country which has made her fortune by trade, and much of it illicit trade, like that in slaves which built Liverpool and Bristol, and which yet disdains or affects to disdain the trader. But the unworthy prejudice is disappearing with the last generation, and men who formerly would have half starved as curates and ensigns, barristers and carabins are now only too glad to become merchants.



 [FN#383] These lines in the Calc. And Bul. Edits. Have already occurred (Night vii.) but such carelessness is characteristic despite the proverb, “In repetition is no fruition.” I quote Torrens (p. 60) by way of variety. As regards the anemone (here called a tulip) being named “Shakík” = fissure, I would conjecture that it derives from the flower often forming long lines of red like stripes of blood in the landscape. Travellers in Syria always observe this.



 [FN#384] Such an address to a royalty (Eastern) even in the present day, would be a passport to future favours.



 [FN#385] In England the man marries and the woman is married: there is no such distinction in Arabia.



 [FN#386] “Sultan” (and its corruption “Soldan”) etymologically means lord, victorious, ruler, ruling over. In Arabia it is a not uncommon proper name; and as a title it is taken by a host of petty kinglets. The Abbaside Caliphs (as Al-Wásik who has been noticed) formally created these Sultans as their regents. Al-Tá’i bi’llah (regn. A.H. 363 = 974), invested the famous Sabuktagin with the office; and as Alexander-Sikander was wont to do, fashioned for him two flags, one of silver, after the fashion of nobles, and the other of gold, as Viceroy-designate. Sabuktagin’s son, the famous Mahmúd of the Ghaznavite dynasty in A.H. 393 = 1002, was the first to adopt “Sultan” as an independent title some two hundred years after the death of Harun al-Rashid. In old writers we have the Soldan of Egypt, the Soudan of Persia, and the Sowdan of Babylon; three modifications of one word.



 [FN#387] i.e. he was a “Háfiz,” one who commits to memory the whole of the Koran. It is a serious task and must be begun early. I learnt by rote the last “Juzw” (or thirtieth part) and found that quite enough. This is the vulgar use of “Hafiz”: technically and theologically it means the third order of Traditionists (the total being five) who know by heart 300,000 traditions of the Prophet with their ascriptions. A curious “spiritualist” book calls itself “Hafed, Prince of Persia,” proving by the very title that the Spirits are equally ignorant of Arabic and Persian.



 [FN#388] Here again the Cairo Edit. repeats the six couplets already given in Night xvii. I take them from Torrens (p. 163).



 [FN#389] This naïve admiration of beauty in either sex characterised our chivalrous times. Now it is mostly confined to “professional beauties” or what is conventionally called the “fair sex”; as if there could be any comparison between the beauty of man and the beauty of woman, the Apollo Belvidere with the Venus de Medici.



 [FN#390] Arab. “Shásh” (in Pers. urine) a light turband generally of muslin.



 [FN#391] This is a lieu commun of Eastern worldly wisdom. Quite true! Very unadvisable to dive below the surface of one’s acquaintances, but such intimacy is like marriage of which Johnson said, “Without it there is no pleasure in life.”



 [FN#392] The lines are attributed to the famous Al-Mutanabbi = the claimant to “Prophecy,” of whom I have given a few details in my Pilgrimage iii. 60, 62. He led the life of a true poet, somewhat Chauvinistic withal; and, rather than run away, was killed in A.H. 354 = 965.



 [FN#393] Arab. “Nabíz” = wine of raisins or dates; any fermented liquor; from a root to “press out” in Syriac, like the word “Talmiz” (or Tilmiz says the Kashf al-Ghurrah) a pupil, student. Date-wine (ferment from the fruit, not the Tádi, or juice of the stem, our “toddy”) is called Fazikh. Hence the Masjid al-Fazikh at Al-Medinah where the Ansar or Auxiliaries of that city were sitting cup in hand when they heard of the revelation forbidding inebriants and poured the liquor upon the ground (Pilgrimage ii. 322).



 [FN#394] Arab. “Huda” = direction (to the right way), salvation, a word occurring in the Opening Chapter of the Koran. Hence to a Kafir who offers the Salam-salutation many Moslems reply “Allah-yahdík” = Allah direct thee! (i.e. make thee a Moslem), instead of Allah yusallimak = Allah lead thee to salvation. It is the root word of the Mahdi and Mohdi.



 [FN#395] These lines have already occurred in The First Kalandar’s Story (Night xi.) I quote by way of change and with permission Mr. Payne’s version (i. 93).



 [FN#396] Arab. “Farajíyah,” a long-sleeved robe worn by the learned (Lane, M.E., chapt. i.).



 [FN#397] Arab. “Sarráf” (vulg. Sayrafi), whence the Anglo-Indian “Shroff,” a familiar corruption.



 [FN#398] Arab. “Yahúdi” which is less polite than “Banú Isráil” = Children of Israel. So in Christendom “Israelite” when in favour and “Jew” (with an adjective or a participle) when nothing is wanted of him.



 [FN#399] Also called “Ghilmán” = the beautiful youths appointed to serve the True Believers in Paradise. The Koran says (chapt. lvi. 9 etc.) “Youths, which shall continue in their bloom for ever, shall go round about to attend them, with goblets, and beakers, and a cup of flowing wine,” etc. Mohammed was an Arab (not a Persian, a born pederast) and he was too fond of women to be charged with love of boys: even Tristam Shandy (vol. vii. chapt. 7; “No, quoth a third; the gentleman has been committing----”) knew that the two tastes are incompatibles. But this and other passages in the Koran have given the Chevaliers de la Pallie a hint that the use of boys, like that of wine, here forbidden, will be permitted in Paradise.



 [FN#400] Which, by the by, is the age of an oldish old maid in Egypt. I much doubt puberty being there earlier than in England where our grandmothers married at fourteen. But Orientals are aware that the period of especial feminine devilry is between the first menstruation and twenty when, according to some, every girl is a “possible murderess.” So they wisely marry her and get rid of what is called the “lump of grief,” the “domestic calamity”--a daughter. Amongst them we never hear of the abominable egotism and cruelty of the English mother, who disappoints her daughter’s womanly cravings in order to keep her at home for her own comfort; and an “old maid” in the house, especially a stout, plump old maid, is considered not “respectable.” The ancient virgin is known by being lean and scraggy; and perhaps this diagnosis is correct.



 [FN#401] This prognostication of destiny by the stars and a host of follies that end in -mancy is an intricate and extensive subject. Those who would study it are referred to chapt. xiv. of the “Qanoon-e-Islam, or the Customs of the Mussulmans of India; etc., etc., by Jaffur Shurreeff and translated by G. A. Herklots, M. D. of Madras.” This excellent work first appeared in 1832 (Allen and Co., London) and thus it showed the way to Lane’s “Modern Egyptians” (1833-35). The name was unfortunate as “Kuzzilbash” (which rhymed to guzzle and hash), and kept the book back till a second edition appeared in 1863 (Madras: J. Higginbotham).



 [FN#402] Arab. “Bárid,” lit. cold: metaph. vain, foolish, insipid.



 [FN#403] Not to “spite thee” but “in spite of thee.” The phrase is still used by high and low.



 [FN#404] Arab. “Ahdab,” the common hunchback; in classical language the Gobbo in the text would be termed “Ak’as” from “Ka’as,” one with protruding back and breast; sometimes used for hollow back and protruding breast.



 [FN#405] This is the custom with such gentry, who, when they see a likely man sitting, are allowed by custom to ride astraddle upon his knees with most suggestive movements, till he buys them off. These Ghawázi are mostly Gypsies who pretend to be Moslems; and they have been confused with the Almahs or Moslem dancing-girls proper (Awálim, plur. of Alimah, a learned feminine) by a host of travellers. They call themselves Barámikah or Barmecides only to affect Persian origin. Under native rule they were perpetually being banished from and returning to Cairo (Pilgrimage i., 202). Lane (M.E., chapts. xviii. and xix.) discusses the subject, and would derive Al’mah, often so pronounced, from Heb. Almah, girl, virgin, singing-girl, hence he would translate Al-Alamoth shir (Psalm xlvi.) and Nebalim al-alamoth (I. Chron., xv.20) by a “song for singing-girls” and “harps for singing-girls.” He quotes also St. Jerome as authority that Alma in Punic (Phœnician) signified a virgin, not a common article, I may observe, amongst singing-girls. I shall notice in a future page Burckhardt’s description of the Ghawazi, p.173, “Arabic Proverbs;” etc., etc. Second Edition. London: Quaritch, 1875.



 [FN#406] I need hardly describe the tarbúsh, a corruption of the Per. “Sar-púsh” (headcover) also called “Fez” from its old home; and “tarbrush” by the travelling Briton. In old days it was a calotte worn under the turban; and it was protected by scalp-perspiration by an “Arakiyah” (Pers. Arak-chin) a white skull-cap. Now it is worn without either and as a head-dress nothing can be worse (Pilgrimage ii. 275).



 [FN#407] Arab. “Tár.”: the custom still prevails. Lane (M.E., chapt. xviii.) describes and figures this hoop-drum.



 [FN#408] The couch on which she sits while being displayed. It is her throne, for she is the Queen of the occasion, with all the Majesty of Virginity.



 [FN#409] This is a solemn “chaff;” such liberties being permitted at weddings and festive occasions.



 [FN#410] The pre-Islamític dynasty of Al-Yaman in Arabia Felix, a region formerly famed for wealth and luxury. Hence the mention of Yamani work. The caravans from Sana’á, the capital, used to carry patterns of vases to be made in China and bring back the porcelains at the end of the third year: these are the Arabic inscriptions which have puzzled so many collectors. The Tobba, or Successors, were the old Himyarite Kings, a dynastic name like Pharaoh, Kisra (Persia), Negush (Abyssinia), Khakan or Khan (Tartary), etc., who claimed to have extended their conquests to Samarcand and made war on China. Any history of Arabia (as Crichton I., chapt. iv.) may be consulted for their names and annals. I have been told by Arabs that “Tobba” (or Tubba) is still used in the old Himvarland = the Great or the Chief.



 [FN#411] Lane and Payne (as well as the Bres. Edit.) both render the word “to kiss her,” but this would be clean contrary to Moslem usage.



 [FN#412] i.e. he was full of rage which he concealed.



 [FN#413] The Hindus (as the Katha shows) compare this swimming gait with an elephant’s roll.



 [FN#414] Arab. “Fitnah,” a word almost as troublesome as “Adab.” Primarily, revolt, seduction, mischief: then a beautiful girl (or boy), and lastly a certain aphrodisiac perfume extracted from mimosa-flowers (Pilgrimage i., 118).



 [FN#415] Lit. burst the “gall-bladder:” In this and in the “liver” allusions I dare not be baldly literal.



 [FN#416] Arab. “Usfur” the seeds of Carthamus tinctorius = Safflower (Forskal, Flora, etc. lv.). The seeds are crushed for oil and the flowers, which must be gathered by virgins or the colour will fail, are extensively used for dying in Southern Arabia and Eastern Africa.



 [FN#417] On such occasions Miss Modesty shuts her eye and looks as if about to faint.



 [FN#418] After either evacuation the Moslem is bound to wash or sand the part; first however he should apply three pebbles, or potsherds or clods of earth. Hence the allusion in the Koran (chapt. ix), “men who love to be purified.” When the Prophet was questioning the men of Kuba, where he founded a mosque (Pilgrimage ii., 215), he asked them about their legal ablutions, especially after evacuation; and they told him that they used three stones before washing. Moslems and Hindus (who prefer water mixed with earth) abhor the unclean and unhealthy use of paper without ablution; and the people of India call European draught-houses, by way of opprobrium, “Kághaz-khánah” = paper closets. Most old Anglo-Indians, however, learn to use water.



 [FN#419] “Miao” or “Mau” is the generic name of the cat in the Egyptian of the hieroglyphs.



 [FN#420] Arab. “Ya Mah’úm” addressed to an evil spirit.



 [FN#421] “Heehaw!” as we should say. The Bresl. Edit. makes the cat cry “Nauh! Nauh!” and the ass-colt “Manu! Manu!” I leave these onomatopœics as they are in Arabic; they are curious, showing the unity in variety of hearing inarticulate sounds. The bird which is called “Whip poor Will” in the U.S. is known to the Brazilians as “Joam corta páo” (John cut wood); so differently do they hear the same notes.



 [FN#422] It is usually a slab of marble with a long slit in front and a round hole behind. The text speaks of a Kursi (= stool); but this is now unknown to native houses which have not adopted European fashions.



 [FN#423] This again is chaff as she addresses the Hunchback. The Bul. Edit. has “O Abu Shiháb” (Father of the shooting-star = evil spirit); the Bresl. Edit. “O son of a heap! O son of a Something!” (al-afsh, a vulgarism).



 [FN#424] As the reader will see, Arab ideas of “fun” and practical jokes are of the largest, putting the Hibernian to utter rout, and comparing favourably with those recorded in Don Quixote.



 [FN#425] Arab. “Saráwil” a corruption of the Pers. “Sharwál”; popularly called “libás” which, however, may also mean clothing in general and especially outer-clothing. I translate “bag-trousers” and “petticoat-trousers,” the latter being the divided skirt of our future. In the East, where Common Sense, not Fashion, rules dress, men, who have a protuberance to be concealed, wear petticoats and women wear trousers. The feminine article is mostly baggy but sometimes, as in India, collant-tight. A quasi-sacred part of it is the inkle, tape or string, often a most magnificent affair, with tassels of pearl and precious stones; and “laxity in the trouser-string” is equivalent to the loosest conduct. Upon the subject of “libás,” “sarwál” and its variants the curious reader will consult Dr. Dozy’s “Dictionnaire Détaillé des Noms des Vêtements chez les Arabes,” a most valuable work.



 [FN#426] The turban out of respect is not put upon the ground (Lane, M. E., chapt. i.).



 [FN#427] Arab. “Madfa” showing the modern date or the modernization of the tale. In Lebid “Madáfi” (plur. of Madfa’) means water-courses or leats.



 [FN#428] In Arab. the “he” is a “she;” and Habíb (“friend”) is the Attic {Greek Letters}, a euphemism for lover. This will occur throughout The Nights. So the Arabs use a phrase corresponding with the Stoic {Greek Letters}, i.e. is wont, is fain.



 [FN#429] Part of the Azán, or call to prayer.



 [FN#430] Arab. “Shiháb,” these mentors being the flying shafts shot at evil spirits who approach too near heaven. The idea doubtless arose from the showers of August and November meteors (The Perseides and Taurides) which suggest a battle raging in upper air. Christendom also has its superstition concerning these and called those of August the “fiery tears of Saint Lawrence,” whose festival was on August 10.



 [FN#431] Arab. “Tákiyah” = Pers. Arak-chin; the calotte worn under the Fez. It is, I have said, now obsolete and the red woollen cap (mostly made in Europe) is worn over the hair; an unclean practice.



 [FN#432] Often the effect of cold air after a heated room.



 [FN#433] i.e. He was not a Eunuch, as the people guessed.



 [FN#434] In Arab. “this night” for the reason before given.



 [FN#435] Meaning especially the drink prepared of the young leaves and florets of Cannabis Sativa. The word literally means “day grass” or “herbage.” This intoxicant was much used by magicians to produce ecstasy and thus to “deify themselves and receive the homage of the genii and spirits of nature.”



 [FN#436] Torrens, being an Irishman, translates “and woke in the morning sleeping at Damascus.”



 [FN#437] Arab. “Labbayka,” the cry technically called “Talbiyah” and used by those entering Meccah (Pilgrimage iii. 125-232). I shall also translate it by “Adsum.” The full cry is:--

    Here am I, O Allah, here am I!
    No partner hast Thou, here am I:
    Verily the praise and the grace and the kingdom are thine:
    No partner hast Thou: here am I!

A single Talbiyah is a “Shart” or positive condition: and its repetition is a Sunnat or Custom of the Prophet. See Night xci.



 [FN#438] The staple abuse of the vulgar is curing parents and relatives, especially feminine, with specific allusions to their “shame.” And when dames of high degree are angry, Nature, in the East as in the West, sometimes speaks out clearly enough, despite Mistress Chapone and all artificial restrictions.



 [FN#439] A great beauty in Arabia and the reverse in Denmark, Germany and Slav-land, where it is a sign of being a were-wolf or a vampire. In Greece also it denotes a “Brukolak” or vampire.



 [FN#440] This is not physiologically true: a bride rarely conceives the first night, and certainly would not know that she had conceived. Moreover the number of courses furnished by the bridegroom would be against conception. It is popularly said that a young couple often undoes in the morning what it has done during the night.



 [FN#441] Torrens (Notes, xxiv.) quotes “Fleisher” upon the word “Ghamghama” (Diss. Crit. De Glossis Habichtionis), which he compares with “Dumbuma” and Humbuma,” determining them to be onomatopœics, “an incomplete and an obscure murmur of a sentence as it were lingering between the teeth and lips and therefore difficult to be understood.” Of this family is “Taghúm”; not used in modern days. In my Pilgrimage (i.313) I have noticed another, “Khyas’, Khyas’!” occurring in a Hizb al-Bahr (Spell of the Sea). Herklots gives a host of them; and their sole characteristics are harshness and strangeness of sound, uniting consonants which are not joined in Arabic. The old Egyptians and Chaldeans had many such words composed at will for theurgic operations.



 [FN#442] This may mean either “it is of Mosul fashion” or, it is of muslin.



 [FN#443] To the English reader these lines would appear the reverse of apposite; but Orientals have their own ways of application, and all allusions to Badawi partings are effective and affecting. The civilised poets of Arab cities throw the charm of the Desert over their verse by images borrowed from its scenery, the dromedary, the mirage and the well as naturally as certain of our bards who hated the country, babbled of purling rills, etc. thoroughly to feel Arabic poetry one must know the Desert (Pilgrimage iii., 63).



 [FN#444] In those days the Arabs and the Portuguese recorded everything which struck them, as the Chinese and Japanese in our times. And yet we complain of the amount of our modern writing!



 [FN#445] This is mentioned because it is the act preliminary to naming the babe.



 [FN#446] Arab. “Kahramánát” from Kahramán, an old Persian hero who conversed with the Simurgh-Griffon. Usually the word is applied to women-at-arms who defend the Harem, like the Urdu-begani of India, whose services were lately offered to England (1885), or the “Amazons” of Dahome.



 [FN#447] Meaning he grew as fast in one day as other children in a month.



 [FN#448] Arab. Al-Aríf; the tutor, the assistant-master.



 [FN#449] Arab. “Ibn harám,” a common term of abuse; and not a factual reflection on the parent. I have heard a mother apply the term to her own son.



 [FN#450] Arab. “Khanjar” from the Persian, a syn. with the Arab. “Jambiyah.” It is noted in my Pilgrimage iii., pp. 72,75. To “silver the dagger” means to become a rich man. From “Khanjar,” not from its fringed loop or strap, I derive our silly word “hanger.” Dr. Steingass would connect it with Germ. Fänger, e.g. Hirschfänger.



 [FN#451] Again we have “Dastur” for Izn.”



 [FN#452] Arab. “Iklím”; the seven climates of Ptolemy.



 [FN#453] Arab. “Al-Ghadir,” lit. a place where water sinks, a lowland: here the drainage-lakes east of Damascus into which the Baradah (Abana?) discharges. The higher eastern plain is “Al-Ghutah” before noticed.



 [FN#454] The “Plain of Pebbles” still so termed at Damascus; an open space west of the city.



 [FN#455] Every Guide-book, even the Reverend Porter’s “Murray,” gives a long account of this Christian Church ‘verted to a Mosque.



 [FN#456] Arab. “Nabút”; Pilgrimage i. 336.



 [FN#457] The Bres. Edit. says, “would have knocked him into Al-Yaman,” (Southern Arabia), something like our slang phrase “into the middle of next week.”



 [FN#458] Arab. “Khádim”: lit. a servant, politely applied (like Aghá = master) to a castrato. These gentry wax furious if baldly called “Tawáshi” = Eunuch. A mauvais plaisant in Egypt used to call me The Agha because a friend had placed his wife under my charge.



 [FN#459] This sounds absurd enough in English, but Easterns always put themselves first for respect.



 [FN#460] In Arabic the World is feminine.



 [FN#461] Arab. “Sáhib” = lit. a companion; also a friend and especially applied to the Companions of Mohammed. Hence the Sunnis claim for them the honour of “friendship” with the Apostle; but the Shia’hs reply that the Arab says “Sahaba-hu’l-himár” (the Ass was his Sahib or companion). In the text it is a Wazirial title, in modern India it is = gentleman, e.g. “Sahib log” (the Sahib people) means their white conquerors, who, by the by, mostly mispronounce the word “Sáb.”



 [FN#462] Arab. “Suwán,” prop. Syenite, from Syene (Al-Suwan) but applied to flint and any hard stone.



 [FN#463] It was famous in the middle ages, and even now it is, perhaps, the most interesting to travellers after that “Sentina Gentium,” the “Bhendi Bazar” of unromantic Bombay.



 [FN#464] “The Gate of the Gardens,” in the northern wall, a Roman archway of the usual solid construction shaming not only our modern shams, but our finest masonry.



 [FN#465] Arab. “Al-Asr,” which may mean either the hour or the prayer. It is also the moment at which the Guardian Angels relieve each other (Sale’s Koran, chapt. v.).



 [FN#466] Arab. “Ya házá” = O this (one)! a somewhat slighting address equivalent to “Heus tu! O thou, whoever thou art.” Another form is “Yá hú” = O he! Can this have originated Swift’s “Yahoo”?



 [FN#467] Alluding to the {Greek Letters} (“minor miracles which cause surprise”) performed by Saints’ tombs, the mildest form of thaumaturgy. One of them gravely recorded in the Dabistan (ii. 226) is that of the holy Jamen, who opened the Sámran or bead-bracelet from the arm of the beautiful Chistápá with member erect, “thus evincing his manly strength and his command over himself”(!)



 [FN#468] The River of Paradise, a lieu commun of poets (Koran, chapt. cviii.): the water is whiter than milk or silver, sweeter than honey, smoother than cream, more odorous than musk; its banks are of chrysolite and it is drunk out of silver cups set around it thick as stars. Two pipes conduct it to the Prophet’s Pond which is an exact square, one month’s journey in compass. Kausar is spirituous like wine; Salsabil sweet like clarified honey; the Fount of Mildness is like milk and the Fount of Mercy like liquid crystal.



 [FN#469] The Moslem does not use the European basin because water which has touched an impure skin becomes impure. Hence it is poured out from a ewer (“ibrík” Pers. Abríz) upon the hands and falls into a basin (“tisht”) with an open-worked cover.



 [FN#470] Arab. “Wahsh,” a word of many meanings; nasty, insipid, savage, etc. The offside of a horse is called Wahshi opposed to Insi, the near side. The Amir Taymur (“Lord Iron”) whom Europeans unwittingly call after his Persian enemies’ nickname, “Tamerlane,” i.e. Taymur-I-lang, or limping Taymur, is still known as “Al-Wahsh” (the wild beast) at Damascus, where his Tartars used to bury men up to their necks and play at bowls with their heads for ninepins.



 [FN#471] For “grandson” as being more affectionate. Easterns have not yet learned that clever Western saying:--The enemies of our enemies are our friends.



 [FN#472] This was a simple bastinado on the back, not the more ceremonious affair of beating the feet-soles. But it is surprising what the Egyptians can bear; some of the rods used in the time of the Mameluke Beys are nearly as thick as a man’s wrist.



 [FN#473] The woman-like spite of the eunuch intended to hurt the grandmother’s feelings.



 [FN#474] The usual Cairene “chaff.”



 [FN#475] A necessary precaution against poison (Pilgrimage i. 84, and iii. 43).



 [FN#476] The Bresl. Edit. (ii. 108) describes the scene at greater length.



 [FN#477] The Bul. Edit. gives by mistake of diacritical points, “Zabdaniyah:” Raydaniyah is or rather was a camping ground to the North of Cairo.



 [FN#478] Arab. “La’abat” = a plaything, a puppet, a lay figure. Lane (i. 326) conjectures that the cross is so called because it resembles a man with arms extended. But Moslems never heard of the fanciful ideas of mediæval Christian divines who saw the cross everywhere and in everything. The former hold that Pharaoh invented the painful and ignominious punishment. (Koran, chapt. vii.).



 [FN#479] Here good blood, driven to bay, speaks out boldly. But, as a rule, the humblest and mildest Eastern when in despair turns round upon his oppressors like a wild cat. Some of the criminals whom Fath Ali Shah of Persia put to death by chopping down the fork, beginning at the scrotum, abused his mother till the knife reached their vitals and they could no longer speak.



 [FN#480] These repeated “laughs” prove the trouble of his spirit. Noble Arabs “show their back-teeth” so rarely that their laughter is held worthy of being recorded by their biographers.



 [FN#481] A popular phrase, derived from the Koranic “Truth is come, and falsehood is vanished: for falsehood is of short continuance” (chapt. xvii.). It is an equivalent of our adaptation from 1 Esdras iv. 41, “Magna est veritas et prævalebit.” But the great question still remains, What is Truth?



 [FN#482] In Night lxxv. these lines will occur with variants.



 [FN#483] This is always mentioned: the nearer seat the higher the honour.



 [FN#484] Alluding to the phrase “Al-safar zafar” = voyaging is victory (Pilgrimage i., 127).



 [FN#485] Arab. “Habb;” alluding to the black drop in the human heart which the Archangel Gabriel removed from Mohammed by opening his breast.



 [FN#486] This phrase, I have said, often occurs: it alludes to the horripilation (Arab. Kush’arírah), horror or gooseflesh which, in Arab as in Hindu fables, is a symptom of great joy. So Boccaccio’s “pelo arriciato” v., 8: Germ. Gänsehaut.



 [FN#487] Arab. “Hasanta ya Hasan” = Bene detto, Benedetto! the usual word-play vulgarly called “pun”: Hasan (not Hassan, as we will write it) meaning “beautiful.”



 [FN#488] Arab. “Loghah” also = a vocabulary, a dictionary; the Arabs had them by camel-loads.



 [FN#489] The seventh of the sixteen “Bahr” (metres) in Arabic prosody; the easiest because allowing the most license and, consequently, a favourite for didactic, homiletic and gnomic themes. It means literally “agitated” and was originally applied to the rude song of the Cameleer. De Sacy calls this doggrel “the poet’s ass” (Torrens, Notes xxvi.). It was the only metre in which Mohammed the Apostle ever spoke: he was no poet (Koran xxxvi., 69) but he occasionally recited a verse and recited it wrongly (Dabistan iii., 212). In Persian prosody Rajaz is the seventh of nineteen and has six distinct varieties (pp. 79-81), “Gladwin’s Dissertations on Rhetoric,” etc. Calcutta, 1801). I shall have more to say about it in the Terminal Essay.



 [FN#490] “Her stature tall--I hate a dumpy woman” (Don Juan).



 [FN#491] A worthy who was Kazi of Kufah (Cufa) in the seventh century. Al-Najaf, generally entitled “Najaf al-Ashraf” (the Venerand) is the place where Ali, the son-in-law of Mohammed, lies or is supposed to lie buried, and has ever been a holy place to the Shi’ahs. I am not certain whether to translate “Sa’alab” by fox or jackal; the Arabs make scant distinction between them. “Abu Hosayn” (Father of the Fortlet) is certainly the fox, and as certainly “Sha’arhar” is the jackal from the Pehlevi Shagál or Shaghál.



 [FN#492] Usually by all manner of extortions and robbery, corruption and bribery, the ruler’s motto being

Fiat injustitia ruat Cœlum.

There is no more honest man than the Turkish peasant or the private soldier; but the process of deterioration begins when he is made a corporal and culminates in the Pasha. Moreover official dishonesty is permitted by public opinion, because it belongs to the condition of society. A man buys a place (as in England two centuries ago) and retains it by presents to the heads of offices. Consequently he must recoup himself in some way, and he mostly does so by grinding the faces of the poor and by spoiling the widow and the orphan. The radical cure is high pay; but that phase of society refuses to afford it.



 [FN#493] Arab. “Malik” (King) and “Malak” (angel) the words being written the same when lacking vowels and justifying the jingle.



 [FN#494] Arab. “Hurr”; the Latin “ingenuus,” lit. freeborn; metaph. noble as opp. to a slave who is not expected to do great or good deeds. In pop. use it corresponds, like “Fatá,” with our “gentleman.”



 [FN#495] This is one of the best tales for humour and movement, and Douce and Madden show what a rich crop of fabliaux, whose leading incident was the disposal of a dead body, it produced.



 [FN#496] Other editions read, "at Bassorah" and the Bresl. (ii. 123) "at Bassorah and Kájkár" (Káshghár): somewhat like in Dover and Sebastopol. I prefer China because further off and making the improbabilities more notable.



 [FN#497] Arab. "Judri," lit. "small stones" from the hard gravelly feeling of the pustules (Rodwell, p. 20). The disease is generally supposed to be the growth of Central Africa where it is still a plague and passed over to Arabia about the birth-time of Mohammed. Thus is usually explained the "war of the elephant" (Koran, chaps. cv.) when the Abyssinian army of Abrahah, the Christian, was destroyed by swallows (Abábíl which Major Price makes the plural of Abilah = a vesicle) which dropped upon them "stones of baked clay," like vetches (Pilgrimage ii. 175). See for details Sale (in loco) who seems to accept the miraculous defence of the Ka'abah. For the horrors of small-pox in Central Intertropical Africa the inoculation, known also to the Badawin of Al-Hijáz and other details, readers will consult "The Lake Regions of Central Africa" (ii. 318). The Hindus "take the bull by the horns" and boldly make "Sítlá" (small-pox) a goddess, an incarnation of Bhawáni, deëss of destruction-reproduction. In China small-pox is believed to date from B.C. 1200; but the chronology of the Middle Kingdom still awaits the sceptic.



 [FN#498] In Europe we should add "and all fled, especially the women." But the fatalism inherent in the Eastern mind makes the great difference.



 [FN#499] Arab. "Uzayr." Esdras was a manner of Ripp van Winkle. He was riding over the ruins of Jerusalem when it had been destroyed by the Chaldeans and he doubted by what means Allah would restore it; whereupon he died and at the end of a hundred years he revived. He found his basket of figs and cruse of wine as they were; but of his ass only the bones remained. These were raised to life as Ezra looked on and the ass began at once to bray. Which was a lesson to Esdras. (Koran, chaps. ii.) The oath by the ass's hoofs is to ridicule the Jew. Mohammed seems to have had an idée fixe that "the Jews say, Ezra is the son of God" (Koran ix.); it may have arisen from the heterodox Jewish belief that Ezra, when the Law was utterly lost, dictated the whole anew to the scribes of his own memory. His tomb with the huge green dome is still visited by the Jews of Baghdad.



 [FN#500] Arab. "Bádhanj," the Pers. Bád. (wind) -gír (catcher): a wooden pent-house on the terrace-roof universal in the nearer East.



 [FN#501] The hunchback, in Arabia as in Southern Europe, is looked upon by the vulgar with fear and aversion. The reason is that he is usually sharper-witted than his neighbours.



 [FN#502]Arab. "Yá Sattár" = Thou who veilest the discreditable secrets of Thy creatures.



 [FN#503] Arab. "Nasráni," a follower of Him of Nazareth and an older name than "Christian" which (Acts xi., 26) was first given at Antioch about A.D. 43. The cry in Alexandria used to be "Ya Nasráni, Kalb awáni!"=O Nazarene! O dog obscene! (Pilgrimage i., 160).). "Christian" in Arabic can be expressed only by "Masíhi" = follower of the Messiah.



 [FN#504] Arab. "Tasbíh," = Saluting in the Subh (morning).



 [FN#505] In the East women stand on minor occasions while men squat on their hunkers in a way hardly possible to an untrained European. The custom is old. Herodotus (ii., 35) says, "The women stand up when they make water, but the men sit down." Will it be believed that Canon Rawlinson was too modest to leave this passage in his translation? The custom was perpetuated by Al-Islam because the position prevents the ejection touching the clothes and making them ceremonially impure; possibly they borrowed it from the Guebres. Dabistan, Gate xvi. says, "It is improper, whilst in an erect posture, to make water, it is therefore necessary to sit at squat and force it to some distance, repeating the Avesta mentally."



 [FN#506] This is still a popular form of the "Kinchin lay," and as the turbands are often of fine stuff, the petite industrie pays well.



 [FN#507]Arab. "Wali" =Governor; the term still in use for the Governor General of a Province as opposed to the "Muháfiz," or district-governor. In Eastern Arabia the Wali is the Civil Governor opposed to the Amir or Military Commandant. Under the Caliphate the Wali acted also as Prefect of Police (the Indian Fanjdár), who is now called "Zábit." The older name for the latter was "Sáhib al-Shartah" (=chief of the watch) or "Mutawalli"; and it was his duty to go the rounds in person. The old "Charley," with his lantern and cudgel, still guards the bazaars in Damascus.



 [FN#508] Arab. "Al-Mashá ilí" = the bearer of a cresses (Mash'al) who was also Jack Ketch. In Anglo-India the name is given to a lower body-servant. The "Mash'al" which Lane (M. E., chaps. vi.) calls "Mesh'al" and illustrates, must not be confounded with its congener the "Sha'ilah" or link (also lamp, wick, etc.).



 [FN#509] I need hardly say that the civilised "drop" is unknown to the East where men are strung up as to a yardarm. This greatly prolongs the suffering.



 [FN#510] Arab. "Lukmah"; = a mouthful. It is still the fashion amongst Easterns of primitive manners to take up a handful of rice, etc., ball it and put it into a friend's mouth honoris causâ. When the friend is a European the expression of his face is generally a study.



 [FN#511] I need hardly note that this is an old Biblical practice. The ass is used for city-work as the horse for fighting and travelling, the mule for burdens and the dromedary for the desert. But the Badawi, like the Indian, despises the monture and sings:--

    The back of the steed is a noble place
    But the mule's dishonour, the ass disgrace!

The fine white asses, often thirteen hands high, sold by the Banu Salíb and other Badawi tribes, will fetch £100, and more. I rode a little brute from Meccah to Jedda (42 miles) in one night and it came in with me cantering.



 [FN#512] A dry measure of about five bushels (Cairo). The classical pronunciation is Irdabb and it measured 24 sa'a (gallons) each filling four outstretched hands.



 [FN#513] "Al-Jawáli" should be Al-Jáwali (Al-Makrizi) and the Bab al-Nasr (Gate of Victory) is that leading to Suez. I lived in that quarter as shown by my Pilgrimage (i. 62).



 [FN#514] Arab. "Al-'ajalah," referring to a saying in every Moslem mouth, "Patience is from the Protector (Allah): Hurry is from Hell." That and "Inshallah bukra!" (Please God tomorrow.) are the traveller's bêtes noires.



 [FN#515] Here it is a polite equivalent for "fall to!"



 [FN#516] The left hand is used throughout the East for purposes of ablution and is considered unclean. To offer the left hand would be most insulting and no man ever strokes his beard with it or eats with it: hence, probably, one never sees a left handed man throughout the Moslem east. In the Brazil for the same reason old-fashioned people will not take snuff with the right hand. And it is related of the Khataians that they prefer the left hand, "Because the heart, which is the Sultan of the city of the Body, hath his mansion on that side" (Rauzat al-Safá).



 [FN#517] Two feminine names as we might say Mary and Martha.



 [FN#518] It was near the Caliph's two Palaces (Al Kasrayn); and was famous in the 15th century A. D. The Kazi's Mahkamah (Court house) now occupies the place of the Two Palaces



 [FN#519] A Kaysariah is a superior kind of bazaar, a "bezestein." That in the text stood to the east of the principal street in Cairo and was built in A. H. 502 (=1108-9) by a Circassian Emir, known as Fakhr al-Din Jahárkas, a corruption of the Persian "Chehárkas" = four persons (Lane, i. 422, from Al-Makrizi and Ibn Khallikan). For Jahárkas the Mac. Edit. has Jirjís (George) a common Christian name. I once lodged in a 'Wakálah (the modern Khan) Jirjis." Pilgrimage, i. 255.



 [FN#520]Arab. "Second Day," i.e. after Saturday, the true Sabbath, so marvellously ignored by Christendom.



 [FN#521] Readers who wish to know how a traveller is lodged in a Wakálah, Khan, or Caravanserai, will consult my Pilgrimage, i. 60.



 [FN#522] The original occupation of the family had given it a name, as amongst us.



 [FN#523] The usual "chaff" or banter allowed even to modest women when shopping, and--many a true word is spoken in jest.



 [FN#524] "La adamnák" = Heaven deprive us not of thee, i.e. grant I see thee often!



 [FN#525] This is a somewhat cavalier style of advance; but Easterns under such circumstances go straight to the point, hating to filer the parfait amour.



 [FN#526] The peremptory formula of a slave delivering such a message.



 [FN#527] This would be our Thursday night, preceding the day of public prayers which can be performed only when in a state of ceremonial purity. Hence many Moslems go to the Hammam on Thursday and have no connection with their wives.



 [FN#528] Lane (i. 423) gives ample details concerning the Habbániyah, or grain-sellers' quarter in the southern part of Cairo; and shows that when this tale was written (or transcribed?) the city was almost as extensive as it is now.



 [FN#529] Nakíb is a caravan-leader, a chief, a syndic; and "Abú Shámah"= Father of a cheek mole, while "Abú Shámmah" = Father of a smeller, a nose, a snout. The "Kuniyah," bye-name, patronymic or matronymic, is necessary amongst Moslems whose list of names, all connected more or less with religion, is so scanty. Hence Buckingham the traveller was known as Abu Kidr, the Father of a Cooking-pot and Haj Abdullah as Abu Shawárib, Father of Mustachios (Pilgrimage, iii., 263).



 [FN#530] More correctly Bab Zawilah from the name of a tribe in Northern Africa. This gate dates from the same age as the Eastern or Desert gate, Bab al-Nasr (A.D. 1087) and is still much admired. M. Jomard describes it (Description, etc., ii. 670) and lately my good friend Yacoub Artin Pasha has drawn attention to it in the Bulletin de l'Inst. Egypt., Deuxième Série, No. 4, 1883.



 [FN#531] This ornament is still seen in the older saloons of Damascus: the inscriptions are usually religious sentences, extracts from the Koran, etc., in uncial characters. They take the place of our frescos; and, as a work of art, are generally far superior.



 [FN#532] Arab. "Bayáz al-Sultání," the best kind of gypsum which shines like polished marble. The stucco on the walls of Alexandria, built by Alexander of the two Horns, was so exquisitely tempered and beautifully polished that men had to wear masks for fear of blindness.



 [FN#533] This Iklíl, a complicated affair, is now obsolete, its place having been taken by the "Kurs," a gold plate, some five inches in diameter, set with jewels, etc. Lane (M. E. Appendix A) figures it.



 [FN#534] The woman-artist who applies the dye is called "Munakkishah."



 [FN#535] "Kissing with th' inner lip," as Shakespeare calls it; the French langue fourrée: and Sanskrit "Samputa." The subject of kissing is extensive in the East. Ten different varieties are duly enumerated in the "Ananga-Ranga;" or, The Hindu Art of Love (Ars Amoris Indica) translated from the Sanskrit, and annotated by A. F. F. and B. F. R It is also connected with unguiculation, or impressing the nails, of which there are seven kinds; morsication (seven kinds); handling the hair and lappings or pattings with the fingers and palm (eight kinds).



 [FN#536] Arab. "asal-nahl," to distinguish it from "honey" i.e. syrup of sugar-cane and fruits



 [FN#537] The lines have occurred in Night xii. By way of variety I give Torrens' version p. 273.



 [FN#538] The way of carrying money in the corner of a pocket-handkerchief is still common.



 [FN#539] He sent the provisions not to be under an obligation to her in this matter. And she received them to judge thereby of his liberality



 [FN#540] Those who have seen the process of wine-making in the Libanus will readily understand why it is always strained.



 [FN#541] Arab. "Kulkasá," a kind of arum or yam, eaten boiled like our potatoes.



 [FN#542]At first he slipped the money into the bed-clothes: now he gives it openly and she accepts it for a reason.



 [FN#543] Arab. Al-Zalamah lit. = tyrants, oppressors, applied to the police and generally to employés of Government. It is a word which tells a history.



 [FN#544] Moslem law is never completely satisfied till the criminal confess. It also utterly ignores circumstantial evidence and for the best of reasons: amongst so sharp-witted a people the admission would lead to endless abuses. I greatly surprised a certain Governor-General of India by giving him this simple information



 [FN#545] Cutting off the right hand is the Koranic punishment (chaps. v.) for one who robs an article worth four dinars, about forty francs to shillings. The left foot is to be cut off at the ankle for a second offence and so on; but death is reserved for a hardened criminal. The practice is now obsolete and theft is punished by the bastinado, fine or imprisonment. The old Guebres were as severe. For stealing one dirham's worth they took a fine of two, cut off the ear-lobes, gave ten stick-blows and dismissed the criminal who had been subjected to an hour's imprisonment. A second theft caused the penalties to be doubled; and after that the right hand was cut off or death was inflicted according to the proportion stolen.



 [FN#546] Koran viii. 17.



 [FN#547] A universal custom in the East, the object being originally to show that the draught was not poisoned.



 [FN#548] Out of paste or pudding.



 [FN#549] Boils and pimples are supposed to be caused by broken hair-roots and in Hindostani are called Bál-tor.



 [FN#550] He intended to bury it decently, a respect which Moslems always show even to the exuviæ of the body, as hair and nail parings. Amongst Guebres the latter were collected and carried to some mountain. The practice was intensified by fear of demons or wizards getting possession of the spoils.



 [FN#551] Without which the marriage was not valid. The minimum is ten dirhams (drachmas) now valued at about five francs to shillings; and if a man marry without naming the sum, the woman, after consummation, can compel him to pay this minimum.



 [FN#552] Arab. "Khatmah" = reading or reciting the whole Koran, by one or more persons, usually in the house, not over the tomb. Like the "Zikr," Litany or Rogation, it is a pious act confined to certain occasions.



 [FN#553] Arab. "Zirbájah" = meat dressed with vinegar, cumin-seed (Pers. Zír) and hot spices. More of it in the sequel of the tale.



 [FN#554] A saying not uncommon meaning, let each man do as he seems fit; also = "age quad agis”: and at times corresponding with our saw about the cap fitting.



 [FN#555] Arab. "Su'úd," an Alpinia with pungent rhizome like ginger; here used as a counter-odour.



 [FN#556] Arab. "Tá'ih" = lost in the "Tíh," a desert wherein man may lose himself, translated in our maps 'The Desert of the Wanderings," scil. of the children of Israel. "Credat Judæus."



 [FN#557] i e. £125 and £500.



 [FN#558] A large sum was weighed by a professional instead of being counted, the reason being that the coin is mostly old and worn: hence our words "pound" and "pension" (or what is weighed out).



 [FN#559] The eunuch is the best possible go-between on account of his almost unlimited power over the Harem.



 [FN#560] i.e., a slave-girl brought up in the house and never sold except for some especial reason, as habitual drunkenness, etc.



 [FN#561] Smuggling men into the Harem is a stock "topic" of eastern tales. "By means of their female attendants, the ladies of the royal harem generally get men into their apartments in the disguise of women," says Vatsyayana in The Kama Sutra, Part V. London: Printed for the Hindoo Kamashastra Society. 1883. For private circulation.



 [FN#562] These tears are shed over past separation. So the "Indians" of the New World never meet after long parting without beweeping mutual friends they have lost.



 [FN#563] A most important Jack in office whom one can see with his smooth chin and blubber lips, starting up from his lazy snooze in the shade and delivering his orders more peremptorily than any Dogberry. These epicenes are as curious and exceptional in character as in external conformation. Disconnected, after a fashion, with humanity, they are brave, fierce and capable of any villainy or barbarity (as Agha Mohammed Khan in Persia 1795-98). The frame is unnaturally long and lean, especially the arms and legs; with high, flat, thin shoulders, big protruding joints and a face by contrast extraordinarily large, a veritable mask; the Castrato is expert in the use of weapons and sits his horse admirably, riding well "home" in the saddle for the best of reasons; and his hoarse, thick voice, which apparently does not break, as in the European "Cáppone," invests him with all the circumstance of command.



 [FN#564] From the Meccan well used by Moslems much like Eau de Lourdes by Christians: the water is saltish, hence the touch of Arab humour (Pilgrimage iii., 201-202).



 [FN#565] Such articles would be sacred from Moslem eyes.



 [FN#566] Physiologically true, but not generally mentioned in describing the emotions.



 [FN#567] Properly "Uta," the different rooms, each "Odalisque," or concubine, having her own.



 [FN#568] Showing that her monthly ailment was over.



 [FN#569] Arab "Muhammarah" = either browned before the fire or artificially reddened.



 [FN#570] The insolence and licence of these palace-girls was (and is) unlimited, especially when, as in the present case, they have to deal with a "lofty." On this subject numberless stories are current throughout the East.



 [FN#571] i.e., blackened by the fires of Jehannam.



 [FN#572] Arab. "Bi'l-Salámah" = in safety (to avert the evil eye). When visiting the sick it is usual to say something civil; "The Lord heal thee! No evil befall thee!" etc.



 [FN#573] Washing during sickness is held dangerous by Arabs; and "going to the Hammam" is, I have said, equivalent to convalescence.



 [[FN#574] Arab. "Máristán" (pronounced Múristan) a corruption of the Pers. "Bímáristán" = place of sickness, a hospital much affected by the old Guebres (Dabistan, i., 165, 166). That of Damascus was the first Moslem hospital, founded by Al-Walid Son of Abd al-Malik the Ommiade in A. H. 88 = 706-7. Benjamin of Tudela (A. D. 1164) calls it "Dar-al Maraphtan" which his latest Editor explains by "Dar-al-Morabittan" (abode of those who require being chained). Al-Makrizi (Khitat) ascribes the invention of "Spitals" to Hippocrates; another historian to an early Pharaoh "Manákiyush;" thus ignoring the Persian Kings, Saint Ephrem (or Ephraim), Syru, etc. In modern parlance "Maristan" is a madhouse where the maniacs are treated with all the horrors which were universal in Europe till within a few years and of which occasional traces occur to this day. In A.D. 1399 Katherine de la Court held a "hospital in the Court called Robert de Paris," but the first madhouse in Christendom was built by the legate Ortiz in Toledo A. D. 1483, and was therefore called Casa del Nuncio. The Damascus "Maristan" was described by every traveller of the last century: and it showed a curious contrast between the treatment of the maniac and the idiot or omadhaun, who is humanely allowed to wander about unharmed, if not held a Saint. When I saw it last (1870) it was all but empty and mostly in ruins. As far as my experience goes, the United States is the only country where the insane are rationally treated by the sane.



 [FN#575] Hence the trite saying "Whoso drinks the water of the Nile will ever long to drink it again." "Light" means easily digested water; and the great test is being able to drink it at night between the sleeps, without indigestion



 [FN#576] "Níl" in popular parlance is the Nile in flood; although also used for the River as a proper name. Egyptians (modern as well as ancient) have three seasons, Al-Shitá (winter), Al-Sayf (summer) and Al-Níl (the Nile i.e. flood season' our mid-summer); corresponding with the Growth months; Housing (or granary)-months and Flood-months of the older race.



 [FN#577] These lines are in the Mac. Edit.



 [FN#578] Arab. "Birkat al-Habash," a tank formerly existing in Southern Cairo: Galland (Night 128) says "en remontant vers l'Ethiopie."



 [FN#579] The Bres. Edit. (ii., 190), from which I borrow this description, here alludes to the well-known Island, Al-Rauzah (Rodah) = The Garden.



 [FN#580] Arab. "Laylat al-Wafá," the night of the completion or abundance of the Nile (-flood), usually between August 6th and 16th, when the government proclaims that the Nilometer shows a rise of 16 cubits. Of course it is a great festival and a high ceremony, for Egypt is still the gift of the Nile (Lane M. E. chaps. xxvi--a work which would be much improved by a better index).



 [FN#581] i.e., admiration will be complete.



 [FN#582] Arab. "Sáhil Masr" (Misr): hence I suppose Galland's villes maritimes.



 [FN#583] A favourite simile, suggested by the broken glitter and shimmer of the stream under the level rays and the breeze of eventide.



 [FN#584] Arab. "Halab," derived by Moslems from "He (Abraham) milked (halaba) the white and dun cow." But the name of the city occurs in the Cuneiforms as Halbun or Khalbun, and the classics knew it as {Greek Letters}, Beroca, written with variants.



 [FN#585] Arab. "Ká'ah," usually a saloon; but also applied to a fine house here and elsewhere in The Nights.



 [FN#586] Arab. "Ghamz" = winking, signing with the eye which, amongst Moslems, is not held "vulgar."



 [FN#587] Arab. "Kamís" from low Lat. "Camicia," first found in St. Jerome:-- "Solent militantes habere lineas, quas Camicias vocant." Our shirt, chemise, chemisette, etc., was unknown to the Ancients of Europe.



 [FN#588] Arab. "Narjís." The Arabs borrowed nothing, but the Persians much, from Greek Mythology. Hence the eye of Narcissus, an idea hardly suggested by the look of the daffodil (or asphodel)-flower, is at times the glance of a spy and at times the die-away look of a mistress. Some scholars explain it by the form of the flower, the internal calyx resembling the iris, and the stalk being bent just below the petals suggesting drooping eyelids and languid eyes. Hence a poet addresses the Narcissus:--

O Narjis, look away! Before those eyes       * I may not kiss her as a-breast she lies.
What! Shall the lover close his eyes in sleep * While shine watch all things between earth and skies?

The fashionable lover in the East must affect a frantic jealousy if he does not feel it.



 [FN#589] In Egypt there are neither bedsteads nor bedrooms: the carpets and mattresses, pillows and cushions (sheets being unknown), are spread out when wanted, and during the day are put into chests or cupboards, or only rolled up in a corner of the room (Pilgrimage i. 53).



 [FN#590] The women of Damascus have always been famed for the sanguinary jealousy with which European story-books and novels credit the "Spanish lady." The men were as celebrated for intolerance and fanaticism, which we first read of in the days of Bertrandon de la Brocquière and which culminated in the massacre of 1860. Yet they are a notoriously timid race and make, physically and morally, the worst of soldiers: we proved that under my late friend Fred. Walpole in the Bashi-Buzuks during the old Crimean war. The men looked very fine fellows and after a month in camp fell off to the condition of old women.



 [FN#591] Arab. "Rukhám," properly = alabaster and "Marmar" = marble; but the two are often confounded.



 [FN#592] He was ceremonially impure after touching a corpse.



 [FN#593] The phrase is perfectly appropriate: Cairo without "her Nile" would be nothing.



 [FN#594] "The market was hot" say the Hindustanis. This would begin between 7 and 8 a.m.



 [FN#595] Arab. Al-Faranj, Europeans generally. It is derived from "Gens Francorum," and dates from Crusading days when the French played the leading part. Hence the Lingua Franca, the Levantine jargon, of which Molière has left such a witty specimen.



 [FN#596] A process familiar to European surgery of the same date.



 [FN#597] In sign of disappointment, regret, vexation; a gesture still common amongst Moslems and corresponding in significance to a certain extent with our stamping, wringing the hands and so forth. It is not mentioned in the Koran where, however, we find "biting fingers' ends out of wrath" against a man (chaps. iii.).



 [FN#598] This is no unmerited scandal. The Cairenes, especially the feminine half (for reasons elsewhere given), have always been held exceedingly debauched. Even the modest Lane gives a "shocking" story of a woman enjoying her lover under the nose of her husband and confining the latter in a madhouse (chaps. xiii.). With civilisation, which objects to the good old remedy, the sword, they become worse: and the Kazi's court is crowded with would-be divorcees. Under English rule the evil has reached its acme because it goes unpunished: in the avenues of the new Isma'iliyah Quarter, inhabited by Europeans, women, even young women, will threaten to expose their persons unless they receive "bakhshísh." It was the same in Sind when husbands were assured that they would be hanged for cutting down adulterous wives: at once after its conquest the women broke loose; and in 1843-50, if a young officer sent to the bazaar for a girl, half-a-dozen would troop to his quarters. Indeed more than once the professional prostitutes threatened to memorialise Sir Charles Napier because the "modest women," the "ladies" were taking the bread out of their mouths. The same was the case at Kabul (Caboul) of Afghanistan in the old war of 1840; and here the women had more excuse, the husbands being notable sodomites as the song has it.

    The worth of slit the Afghan knows;
    The worth of hole the Kábul-man.



 [FN#599] So that he might not have to do with three sisters-german. Moreover amongst Moslems a girl's conduct is presaged by that of her mother; and if one sister go wrong, the other is expected to follow suit. Practically the rule applies everywhere, "like mother like daughter."



 [FN#600] In sign of dissent; as opposed to nodding the head which signifies assent. These are two items, apparently instinctive and universal, of man's gesture-language which has been so highly cultivated by sundry North American tribes and by the surdo-mute establishments of Europe.



 [FN#601] This "Futur" is the real "breakfast" of the East, the "Chhoti házri" (petit déjeûner) of India, a bit of bread, a cup of coffee or tea and a pipe on rising, In the text, however, it is a ceremonious affair.



 [FN#602] Arab. "Nahs," a word of many meanings; a sinister aspect of the stars (as in Hebr. end Aram.) or, adjectivally, sinister, of ill-omen. Vulgarly it is used as the reverse of nice and corresponds, after a fashion, with our "nasty."



 [FN#603] "Window-gardening," new in England, is an old practice in the East.



 [FN#604] Her pimping instinct at once revealed the case to her.



 [FN#605] The usual "pander-dodge" to get more money.



 [FN#606] The writer means that the old woman's account was all false, to increase apparent difficulties and pour se faire valoir.



 [FN#607] Arab. "Yá Khálati" =mother's sister; a familiar address to the old, as uncle or nuncle (father's brother) to a man. The Arabs also hold that as a girl resembles her mother so a boy follows his uncle (mother's brother): hence the address "Ya tayyib al-Khál!" = 0 thou nephew of a good uncle. I have noted that physically this is often fact.



 [FN#608] "Ay w' Alláhi," contracted popularly to Aywa, a word in every Moslem mouth and shunned by Christians because against orders Hebrew and Christian. The better educated Turks now eschew that eternal reference to Allah which appears in The Nights and which is still the custom of the vulgar throughout the world of Al-Islam.



 [FN#609] The "Muzayyin" or barber in the East brings his basin and budget under his arm: he is not content only to shave, he must scrape the forehead, trim the eyebrows, pass the blade lightly over the nose and correct the upper and lower lines of the mustachios, opening the central parting and so forth. He is not a whit less a tattler and a scandal monger than the old Roman tonsor or Figaro, his confrère in Southern Europe. The whole scene of the Barber is admirable, an excellent specimen of Arab humour and not over-caricatured. We all have met him.



 [FN#610] Abdullah ibn Abbas was a cousin and a companion of the Apostle, also a well known Commentator on the Koran and conserver of the traditions of Mohammed.



 [FN#611] I have noticed the antiquity of this father of our sextant, a fragment of which was found in the Palace of Sennacherib. More concerning the "Arstable" (as Chaucer calls it) is given in my "Camoens: his Life and his Lusiads," p. 381.



 [FN#612] Arab. "Simiyá" to rhyme with Kímiyá (alchemy proper). It is a subordinate branch of the Ilm al-Ruháni which I would translate "Spiritualism," and which is divided into two great branches, "Ilwí or Rahmáni" (the high or related to the Deity) and Siflí or Shaytáni (low, Satanic). To the latter belongs Al-Sahr, magic or the black art proper, gramarye, egromancy, while Al- Simiyá is white magic, electro-biology, a kind of natural and deceptive magic, in which drugs and perfumes exercise an important action. One of its principal branches is the Darb al-Mandal or magic mirror, of which more in a future page. See Boccaccio's Day x. Novel 5.



 [FN#613] Chap. iii., 128. See Sale (in loco) for the noble application of this text by the Imam Hasan, son of the Caliph Ali.



 [FN#614] These proverbs at once remind us of our old friend Sancho Panza and are equally true to nature in the mouth of the Arab and of the Spaniard.



 [FN#615] Our nurses always carry in the arms: Arabs place the children astraddle upon the hip and when older on the shoulder.



 [FN#616] Eastern clothes allow this biblical display of sorrow and vexation, which with our European garb would look absurd: we must satisfy ourselves with maltreating our hats



 [FN#617] Koran xlviii., 8. It may be observed that according to the Ahádis (sayings of the Prophet) and the Sunnat (sayings and doings of Mahommed), all the hair should be allowed to grow or the whole head be clean shaven. Hence the "Shúshah," or topknot, supposed to be left as a handle for drawing the wearer into Paradise, and the Zulf, or side-locks, somewhat like the ringlets of the Polish Jews, are both vain "Bida'at," or innovations, and therefore technically termed "Makrúh," a practice not laudable, neither "Halál" (perfectly lawful) nor "Harám" (forbidden by the law). When boys are first shaved generally in the second or third year, a tuft is left on the crown and another over the forehead; but this is not the fashion amongst adults. Abu Hanifah, if I am rightly informed, wrote a treatise on the Shushah or long lock growing from the Násiyah (head-poll) which is also a precaution lest the decapitated Moslem's mouth be defiled by an impure hand; and thus it would resemble the chivalry lock by which the Redskin brave (and even the "cowboy" of better times) facilitated the removal of his own scalp. Possibly the Turks had learned the practice from the Chinese and introduced it into Baghdad (Pilgrimage i., 240). The Badawi plait their locks in Kurún (horns) or Jadáil (ringlets) which are undone only to be washed with the water of the she-camel. The wild Sherifs wear Haffah, long elf-locks hanging down both sides of the throat, and shaved away about a finger's breadth round the forehead and behind the neck (Pilgrimage iii., 35-36). I have elsewhere noted the accroche-cœurs, the "idiot fringe," etc.



 [FN#618] Meats are rarely coloured in modern days; but Persian cooks are great adepts in staining rice for the "Puláo (which we call after its Turkish corruption "pilaff"): it sometimes appears in rainbow-colours, red, yellow and blue; and in India is covered with gold and silver leaf. Europe retains the practice in tinting Pasch (Easter) eggs, the survival of the mundane ovum which was hatched at Easter-tide; and they are dyed red in allusion to the Blood of Redemption.



 [FN#618] As I have noticed, this is a mixture.



 [FN#620] We say:--

    Tis rare the father in the son we see:
    He sometimes rises in the third degree.



 [FN#621] Arab. "Ballán" i.e. the body-servant: "Ballánah" is a tire-woman.



 [FN#622] Arab. "Darabukkah" a drum made of wood or earthen-ware (Lane, M. E., xviii.), and used by all in Egypt.



 [FN#623] Arab. "Naihah" more generally "Naddábah" Lat. præfica or carina, a hired mourner, the Irish "Keener" at the conclamatio or coronach, where the Hullabaloo, Hulululu or Ululoo showed the survivors' sorrow.



 [FN#624] These doggerels, which are like our street melodies, are now forgotten and others have taken their place. A few years ago one often heard, "Dus ya lalli" (Tread, O my joy) and "Názil il'al-Ganínah" (Down into the garden) and these in due turn became obsolete. Lane (M. E. chaps. xviii.) gives the former e.g.

    Tread, O my joy! Tread, O my joy!
    Love of my love brings sore annoy,

A chorus to such stanzas as:--

Alexandrian damsels rare! * Daintily o'er the floor ye fare:
Your lips are sweet, are sugar-sweet, * And purfled Cashmere shawls ye wear!

It may be noted that "humming" is not a favourite practice with Moslems; if one of the company begin, another will say, "Go to the Kahwah" (the coffee-house, the proper music-hall) "and sing there!" I have elsewhere observed their dislike to Al-sifr or whistling.



 [FN#625] Arab. Khalí'a = worn out, crafty, an outlaw; used like Span. "Perdido."



 [FN#626] "Zabbál" is the scavenger, lit. a dung-drawer, especially for the use of the Hammam which is heated with the droppings of animals. "Wakkád" (stoker) is the servant who turns the fire. The verses are mere nonsense to suit the Barber's humour.



 [FN#627] Arab. "Yá bárid" = O fool.



 [FN#628] This form of blessing is chanted from the Minaret about half-an-hour before midday, when the worshippers take their places in the mosque. At noon there is the usual Azán or prayer-call, and each man performs a two-bow, in honour of the mosque and its gathering, as it were. The Prophet is then blessed and a second Salám is called from the raised ambo or platform (dikkah) by the divines who repeat the midday-call. Then an Imam recites the first Khutbah, or sermon "of praise"; and the congregation worships in silence. This is followed by the second exhortation "of Wa'az," dispensing the words of wisdom. The Imam now stands up before the Mihráb (prayer niche) and recites the Ikámah which is the common Azan with one only difference: after "Hie ye to salvation" it adds "Come is the time of supplication;" whence the name, "causing" (prayer) "to stand" (i.e., to begin). Hereupon the worshippers recite the Farz or Koran commanded noon-prayer of Friday; and the unco' guid add a host of superogatories Those who would study the subject may consult Lane (M. E. chaps. iii. and its abstract in his "Arabian Nights," I, p. 430, or note 69 to chaps. v.).



 [FN#629] i.e., the women loosed their hair; an immodesty sanctioned only by a great calamity.



 [FN#630] These small shops are composed of a "but" and a "ben." (Pilgrimage i., 99.)



 [FN#631] Arab. "Kawwád," a popular term of abuse; hence the Span. and Port. "Alco-viteiro." The Italian "Galeotto" is from Galahalt, not Galahad.



 [FN#632] i.e., "one seeking assistance in Allah." He was the son of Al-Záhir bi'lláh (one pre-eminent by the decree of Allah). Lane says (i. 430), "great- grandson of Harun al-Rashid," alluding to the first Mustansir son of Al-Mutawakkil (regn. A.H. 247-248 =861-862). But this is the 56th Abbaside and regn. A. H. 623-640 (= 1226-1242).



 [FN#633] Arab. "Yaum al-Id," the Kurban Bairam of the Turks, the Pilgrimage festival. The story is historical. In the "Akd," a miscellany compiled by Ibn Abd Rabbuh (vulg. Rabbi-hi) of Cordova, who ob. A. H. 328 = 940 we read:--A sponger found ten criminals and followed them, imagining they were going to a feast; but lo, they were going to their deaths! And when they were slain and he remained, he was brought before the Khalifah (Al Maamun) and Ibrahim son of Al- Mahdi related a tale to procure pardon for the man, whereupon the Khalifah pardoned him. (Lane ii., 506.)



 [FN#634] Arab. "Nate' al-Dam"; the former word was noticed in the Tale of the Bull and the Ass. The leather of blood was not unlike the Sufrah and could be folded into a bag by a string running through rings round the edges. Moslem executioners were very expert and seldom failed to strike off the head with a single blow of the thin narrow blade with razor-edge, hard as diamond withal, which contrasted so strongly with the great coarse chopper of the European headsman.



 [FN#635] The ground floor, which in all hot countries is held, and rightly so, unwholesome during sleep, is usually let for shops. This is also the case throughout Southern Europe, and extends to the Canary Islands and the Brazil.



 [FN#636] This serious contemplation of street-scenery is one of the pleasures of the Harems.



 [FN#637] We should say "smiled at him": the laugh was not intended as an affront.



 [FN#638] Arab. "Fals ahmar." Fals is a fish-scale, also the smaller coin and the plural "Fulús" is the vulgar term for money (= Ital. quattrini ) without specifying the coin. It must not be confounded with the "Fazzah," alias "Nuss," alias "Páráh" (Turk.); the latter being made, not of "red copper" but of a vile alloy containing, like the Greek "Asper," some silver; and representing, when at par, the fortieth of a piastre, the latter=2d. 2/5ths.



 [FN#639] Arab "Farajiyah " a long-sleeved robe; Lane's "Farageeyeh," (M. E., chaps. i)



 [FN#640] The tailor in the East, as in Southern Europe, is made to cut out the cloth in presence of its owner, to prevent "cabbaging."



 [FN#641] Expecting a present.



 [FN#642] Alluding to the saying, "Kiss is the key to Kitty."



 [FN#643] The "panel-dodge" is fatally common throughout the East, where a man found in the house of another is helpless.



 [FN#644] This was the beginning of horseplay which often ends in a bastinado.



 [FN#645] Hair-dyes, in the East, are all of vegetable matter, henna, indigo- leaves, galls, etc.: our mineral dyes are, happily for them, unknown. Herklots will supply a host of recipes The Egyptian mixture which I quoted in Pilgrimage (ii., 274) is sulphate of iron and ammoniure of iron one part and gall nuts two parts, infused in eight parts of distilled water. It is innocuous but very poor as a dye.



 [FN#646] Arab. Amrad, etymologically "beardless and handsome," but often used in a bad sense, to denote an effeminate, a catamite.



 [FN#647] The Hindus prefer "having the cardinal points as her sole garment." "Vêtu de climat," says Madame de Stael. In Paris nude statues are "draped in cerulean blue." Rabelais (iv.,29) robes King Shrovetide in grey and gold of a comical cut, nothing before, nothing behind, with sleeves of the same.



 [FN#648] This scene used to be enacted a few years ago in Paris for the benefit of concealed spectators, a young American being the victim. It was put down when one of the lookers-on lost his eye by a pen-knife thrust into the "crevice."



 [FN#649] Meaning that the trick had been played by the Wazir's wife or daughter. I could mention sundry names at Cairo whose charming owners have done worse things than this unseemly frolic.



 [FN#650] Arab. "Shayyun li'lláhi," a beggar's formula = per amor di Dio.



 [FN#651] Noting how sharp-eared the blind become.



 [FN#652] The blind in Egypt are notorious for insolence and violence, fanaticism and rapacity. Not a few foreigners have suffered from them (Pilgrimage i., 148). In former times many were blinded in infancy by their mothers, and others blinded themselves to escape conscription or honest hard work. They could always obtain food, especially as Mu'ezzins and were preferred because they could not take advantage of the minaret by spying into their neighbours' households. The Egyptian race is chronically weak-eyed, the effect of the damp hot climate of the valley, where ophthalmia prevailed even during the pre-Pharaohnic days. The great Sesostris died stone-blind and his successor lost his sight for ten years (Pilgrimage ii., 176). That the Fellahs are now congenitally weak-eyed, may be seen by comparing them with negroes imported from Central Africa. Ophthalmia rages, especially during the damp season, in the lower Nile-valley; and the best cure for it is a fortnight's trip to the Desert where, despite glare, sand and wind, the eye readily recovers tone.



 [FN#653] i.e., with kicks and cuffs and blows, as is the custom. (Pilgrimage i., 174.)



 [FN#654] Arab. Káid (whence "Alcayde") a word still much used in North Western Africa.



 [FN#655] Arab. "Sullam" = lit. a ladder; a frame-work of sticks, used by way of our triangles or whipping-posts.



 [FN#656] This is one of the feats of Al-Símiyá = white magic; fascinating the eyes. In Europe it has lately taken the name of "Electro-biology."



 [FN#657] again by means of the "Símiyá" or power of fascination possessed by the old scoundrel.



 [FN#658] A formula for averting "Al-Ayn," the evil eye. It is always unlucky to meet a one-eyed man, especially the first thing in the morning and when setting out on any errand. The idea is that the fascinated one will suffer from some action of the physical eye. Monoculars also are held to be rogues: so the Sanskrit saying "Few one-eyed men be honest men."



 [FN#659] Al-Nashshár from Nashr = sawing: so the fiddler in Italian is called the "village-saw" (Sega del villaggio). He is the Alnaschar of the Englished Galland and Richardson. The tale is very old. It appears as the Brahman and the Pot of Rice in the Panchatantra; and Professor Benfey believes (as usual with him) that this, with many others, derives from a Buddhist source. But I would distinctly derive it from Æsop's market-woman who kicked over her eggs, whence the Lat. prov. Ante victoriam canere triumphum = to sell the skin before you have caught the bear. In the "Kalilah and Dimnah" and its numerous offspring it is the "Ascetic with his Jar of oil and honey;" in Rabelais (i., 33) Echephron's shoemaker spills his milk, and so La Perette in La Fontaine. See M. Max Muller's "Chips," (vol. iii., appendix) The curious reader will compare my version with that which appears at the end of Richardson's Arabic Grammar (Edit. Of 1811): he had a better, or rather a fuller MS. (p. 199) than any yet printed.



 [FN#660] Arab. "Atr" = any perfume, especially oil of roses; whence our word "Otter,' through the Turkish corruption.



 [FN#661] The texts give "dirhams" (100,000 = 5,000 dinars) for "dinars," a clerical error as the sequel shows.



 [FN#662] "Young slaves," says Richardson, losing "colour."



 [FN#663] Nothing more calculated to give affront than such a refusal. Richardson (p. 204) who, however, doubts his own version (p. 208), here translates, "and I will not give liberty to my soul (spouse) but in her apartments." The Arabic, or rather Cairene, is, "wa lá akhalli rúhi" I will not let myself go, i.e., be my everyday self, etc.



 [FN#664] "Whilst she is in astonishment and terror." (Richardson.)



 [FN#665] "Chamber of robes," Richardson, whose text has "Nám" for "Manám."



 [FN#666] "Till I compleat her distress," Richardson, whose text is corrupt.



 [FN#667] "Sleep by her side," R. the word "Name" bearing both senses.



 [FN#668] "Will take my hand," R. "takabbal" being also ambiguous.



 [FN#669] Arab. "Mu'arras" one who brings about "'Ars," marriages, etc. So the Germ. = "Kupplerinn" a Coupleress. It is one of the many synonyms for a pimp, and a word in general use (Pilgrimage i., 276).The most insulting term, like Dayyús, insinuates that the man panders for his own wife.



 [FN#670] Of hands and face, etc. See Night cccclxiv.



 [FN#671] Arab. "Sadakah" (sincerity), voluntary or superogatory alms, opposed to “Zakát” (purification), legal alms which are indispensable. "Prayer carries us half way to Allah, fasting brings us to the door of His palace and alms deeds (Sadakah) cause us to enter." For "Zakát" no especial rate is fixed, but it should not be less than one-fortieth of property or two and a half per cent. Thus Al-lslam is, as far as I know, the only faith which makes a poor-rate (Zakát) obligatory and which has invented a property-tax, as opposed the unjust and unfair income-tax upon which England prides herself.



 [FN#672] A Greek girl.



 [FN#673] This was making himself very easy; and the idea is the gold in the pouch caused him to be so bold. Lane's explanation (in loco) is all wrong. The pride engendered by sudden possession of money is a lieu commun amongst Eastern story tellers; even in the beast-fables the mouse which has stolen a few gold pieces becomes confident and stout-hearted.



 [FN#674] Arab. "al-Málihah" also means the beautiful (fem.) from Milh=salt, splendour, etc., the Mac edit. has "Mumallihah" = a salt-vessel.



 [FN#675] i.e., to see if he felt the smart.



 [FN#676] Arab. "Sardábeh" (Persian)=an underground room used for coolness in the hot season. It is unknown in Cairo but every house in Baghdad, in fact throughout the Mesopotamian cities, has one. It is on the principle of the underground cellar without which wine will not keep: Lane (i., 406) calls it a "vault".



 [FN#677] In the orig. "O old woman!" which is insulting.



 [FN#678] So the Italians say "a quail to skin."



 [FN#679] "Amen" is the word used for quarter on the battle-field; and there are Joe Millers about our soldiers in India mistaking it for "a man" or (Scottice) "a mon."



 [FN#680] Illustrating the Persian saying "Allah himself cannot help a fool."



 [FN#681] Any article taken from the person and given to a criminal is a promise of pardon, of course on the implied condition of plenary confession and of becoming "King's evidence.”



 [FN#682] A naïve proposal to share the plunder.



 [FN#683] In popular literature "Schacabac.", And from this tale comes our saying "A Barmecide's Feast," i.e., an illusion.



 [FN#684] The Castrato at the door is still (I have said) the fashion of Cairo and he acts "Suisse" with a witness.



 [FN#685] As usual in the East, the mansion was a hollow square surrounding what in Spain is called Patio: the outer entrance was far from the inner, showing the extent of the grounds.



 [FN#686] "Nahnu málihín" = we are on terms of salt, said and say the Arabs. But the traveller must not trust in these days to the once sacred tie; there are tribes which will give bread with one hand and stab with the other. The Eastern use of salt is a curious contrast with that of Westerns, who made it an invidious and inhospitable distinction, e.g., to sit above the salt-cellar and below the salt. Amongst the ancients, however, "he took bread and salt" means he swore, the food being eaten when an oath was taken. Hence the "Bride cake" of salt, water and flour.



 [FN#687] Arab. "Harísah," the meat-pudding before explained.



 [FN#688] Arab. "Sikbáj," before explained; it is held to be a lordly dish, invented by Khusraw Parwiz. "Fatted duck" says the Bresl. Edit. ii., 308, with more reason.



 [FN#689] I was reproved in Southern Abyssinia for eating without this champing, "Thou feedest like a beggar who muncheth silently in his corner;" and presently found that it was a sign of good breeding to eat as noisily as possible.



 [FN#690] Barley in Arabia is, like our oats, food for horses: it fattens at the same time that it cools them. Had this been known to our cavalry when we first occupied Egypt in 1883-4 our losses in horse-flesh would have been far less; but official ignorance persisted in feeding the cattle upon heating oats and the riders upon beef, which is indigestible, instead of mutton, which is wholesome.



 [FN#691] i.e. "I conjure thee by God."



 [FN#692] i.e. "This is the very thing for thee."



 [FN#693] i.e., at random.



 [FN#694] This is the way of slaughtering the camel, whose throat is never cut on account of the thickness of the muscles. "Égorger un chameau" is a mistake often made in French books.



 [FN#695] i.e. I will break bounds.



 [FN#696] The Arabs have a saying corresponding with the dictum of the Salernitan school:--

    Noscitur a labiis quantum sit virginis antrum:
    Noscitur a naso quanta sit haste viro;
    (A maiden's mouth shows what's the make of her chose;
    And man's mentule one knows by the length of his nose.)

Whereto I would add:--

    And the eyebrows disclose how the lower wig grows.

The observations are purely empirical but, as far as my experience extends, correct.



 [FN#697] Arab. "Kahkahah," a very low proceeding.



 [FN#698] Or "for every death there is a cause;" but the older Arabs had a saying corresponding with "Deus non fecit mortem."



 [FN#699] The King's barber is usually a man of rank for the best of reasons, that he holds his Sovereign's life between his fingers. One of these noble Figaros in India married an English lady who was, they say, unpleasantly surprised to find out what were her husband's official duties.