One Thousand and One Nights

by Richard Burton

  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.

  138 The name of this celebrated succesor of Nineveh, where some suppose The Nights were written, is orig. (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.”

  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.

  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, ) 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.”

  141 From Oman = Eastern Arabia.

  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).

  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.

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

  145 Solomon’s signet ring has before been noticed.

  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.

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

  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.

  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 , Francois Fenormant’s “Chaldean Magic,” London, Bagsters.

  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.

  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.

  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.

  153 Of this worthy more at a future time.

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

  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.

  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.

  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.

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

  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.

  160 i. e. common property for all to beat.

  161 “A digit of the moon” is the Hindú equivalent.

  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.

  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.

  164 “ln the name of Allah,” is here a civil form of dismissal.

  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.

  166 So Sir Francis Walsingham’s “They which do that they should not, should hear that they would not.”

  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 poo
r 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.”

  168 The “Kalandar” disfigures himself in this manner to show “mortification.”

  169 Arab. “Gharíb:” the porter is offended because the word implies “poor devil;” esp. one out of his own country.

  170 A religious mendicant generally.

  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.

  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.

  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.)

  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.

  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.

  176 Here some change has been necessary; as the original text confuses the three “ladies.”

  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.

  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.”

  179 Arab. “Mikra’ah,” the dried mid-rib of a date-frond used for many purposes, especially the bastinado.

  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.

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

  182 Arab. “Tarjumán,” same root as Chald. Targum ( = a translation), the old “Truchman,” and through the Ital. “tergomano” our “Dragoman,” here a messenger.

  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.

  184 Arab. “Sár” (Thár) the revenge-right recognised by law and custom (Pilgrimage, iii., 69).

  185 That is “We all swim in the same boat.”

  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.”

  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.”

  188 This is a favourite jingle, the play being upon “ibrat” (a needle-graver) and “ ‘ibrat” (an example, a warning).

  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 the sense of “cut thy stick.”

  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.

  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.

  192 Arab. “Katf” = pinioning by tying the arms behind the back and shoulders (Kitf) a dire disgrace to free-born men.

  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).

  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.

  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 eyes; 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.”

  196 Arab. “Khinzír” (by Europeans pronounced “Hanzír”), prop. a wild-boar, but popularly used like our “you pig!”

  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.

  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.

  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.

  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 instanc
e, 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.)

  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.)

  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.