One Thousand and One Nights

by Richard Burton

  415 Matrahinna or Mit-Rahinah is a well-known village near Memphis, the name being derived from the old Egyptian Minat-ro- hinnu, the port at the mouth of the canal. Let me remark that two of these three words, “Minat” and “Ru,” are still common in “ Aryan” Persian.

  416 Kirámat, a sign, a prodigy, opposed to Mu’ujizah, a miracle wrought by a prophet. The Sufis explain this thaumaturgy by Allah changing something of Nature’s ordinary course in favour of an especial worshipper, and, after a fashion, this is Catholic doctrine (See Dabistan, iii. 173).

  417 Koran, x. 25, “until the earth receive its vesture and be adorned with various plants.”

  418 i.e. the young hair sprouting on the boy’s cheek.

  419 A fighter for the faith and now a title which follows the name, e.g. Osmán Páshá Ghází, whom the English press dubbed “Ghazi Osman.”

  420 That is the King of Constantinople.

  421 Cassia fistularis, a kind of carob: “ Shambar” is the

  Arab. form of the Persian “ Chambar.”

  422 Koran, ii. 149. Hence the vulgar idea that Martyrs are still alive in the flesh. See my Pilgrimage (ii. 110 and elsewhere) for the romantic and picturesque consequences of that belief. The Commentators (Jalál al-Dín, etc.) play tricks with the Koranic words, “ they (martyrs) are not dead but living” (iii. 179) by placing the happy souls in the crops of green birds which eat of the fruits and drink of the waters of Paradise; whereas the reprobates and the (very) wicked are deposited in black birds which drain the sanies and the boiling waters of Hell. Amongst the Greeks a body remaining entire long after death suggests Anathema Maranatha: it is the contrary with Catholic Christians (Boccaccio iv. 5, of the Pot of Basil). Concerning this creed see Maundrell, Letter of 1698.

  423 Tor is “Mount Sinai” in the Koran (xcv. 1). I have only to repeat my opinion concerning the present site so called: “It is evident that Jebel Serbal dates only from the early days of Coptic Christianity; that Jebel Musa, its Greek rival, rose after the visions of Helena in the fourth century; whilst the building of the Convent by Justinian belongs to A.D 527. Ras Safsáfah, its rival to the north, is an affair of yesterday, and may be called the invention of Robinson; and Jebel Katerina, to the south is the property of Rüppell” (Midian Revisited i., 237). I would therefore call the “Sinaitic” Peninsula, Peninsula of Paran in old days and Peninsula of Tor (from its chief port) in our time. It is still my conviction that the true Mount Sinai will be found in Jabal Aráif, or some such unimportant height to the north of the modern Hajj- road from Suez to Akabah. Even about the name (which the Koran writes “Sainá” and “Sínín”) there is a dispute: It is usually derived from the root “Sanah”=sentis, a bush; but this is not satisfactory. Our eminent Assyriologist, Professor Sayce, would connect it with “Sin,” the Assyrian Moon- god as Mount Nebo with the Sun-god and he expects to find there the ruins of a Lunar temple as a Solar fane stands on Ba’al Zapuna (Baal Zephon) or the classical Mount Casius.

  424 Alluding to the miracle of Aaron’s rod (the gift of Jethro) as related in the Koran (chapts. vii. 1., xx., etc.), where the Egyptian sorcerers threw down thick ropes which by their magic twisted and coiled like serpents.

  425 Arab. “Ayát” lit. “signs,” here “miracles of the truth,” 1. c. Koranic versets as opposed to chapters. The ranks of the enemy represent the latter, sword-cuts the former — a very persuasive mode of preaching.

  426 Lane (M. E. chapt.. iii.) shows by a sketch the position of the worshipper during this “Salám” which is addressed, some say, to the guardian angels, others suppose to all brother-believers and angels.

  427 i.e., where the Syrians found him.

  428 i.e., Dedianus Arabised; a name knightly and plebian.

  429 In such tales the Wazir is usually the sharp-witted man, contrasting with the “dummy,” or master.

  430 Carrier-pigeons were extensively used at this time. The Caliph Al-Násir li-Díni ‘lláh (regn. A.H. 575=1180) was, according to Ibn Khaldún, very fond of them. The moderns of Damascus still affect them. My successor, Mr. Consul Kirby Green, wrote an excellent report on pigeon-fancying at Damascus. The so-called Maundeville or Mandeville in A. D. 1322 speaks of carrier-pigeons in Syria as a well-known mode Of intercourse between lord and lord.

  431 Mohammed who declared “There is no monkery in Al-Islam,” and who virtually abolished the priest, had an especial aversion to the shaveling (Ruhbán). But the “Gens æterna in quâ nemo nascitur” (Pliny v. 17) managed to appear even in Al-lslam, as Fakirs,, Dervishes, Súfis, etc. Of this more hereafter.

  432 i.e. her holiness would act like a fascinating talisman.

  433 The “smoking out” practice is common amongst the Arabs: hence Marshal Pelissier’s so- called “ barbarity.” The Public is apt to forget that on a campaign the general’s first duty is to save his own men by any practice which the laws of fair warfare do not absolutely forbid.

  434 i.e. Mohammed, who promised Heaven and threatened Hell.

  435 Arab. “Ahr” or “ihr,” fornication or adultery, i.e., irreligion, infidelity as amongst the Hebrews (Isaiah xxiii.17).

  436 A sign of defeat.

  437 In English “last night”: I have already noted that the Moslem day, like the Jewish and the Scandinavian, begins at sundown; and “layl “ a night, is often used to denote the twenty- four hours between sunset and sunset, whilst “yaum,” a day, would by us be translated in many cases “battle-day.”

  438 Iterum the “Himalayan Brothers.”

  439 Again, Mohammed who promised Good to the Good, and vice versâ.

  440 They are sad doggrel like most of the pièces d’occasion inserted in The Nights.

  441 Here “Kahwah” (coffee) is used in its original sense of strong old wine. The derivation is “Akhá”=fastidire fecit, causing disinclination for food, the Matambre (kill- hunger) of the Iberians. In old days the scrupulous called coffee “Kihwah” in order to distinguish it from ‘Kakwah,” wine.

  442 i.e. Mohammed, a common title.

  443 That is, fatal to the scoffer and the impious.

  444 Equivalent to our “The Devil was sick,” etc.

  445 i.e. to the enemy: the North American Indians (so called) use similar forms of “inverted speech”; and the Australian aborigines are in no way behind them.

  446 See Vol. i., (Night xvi.).

  447 Arab. “Sauf,” a particle denoting a near future whereas

  “Sa-” points to one which may be very remote.

  448 From the root “Shanh”=having a fascinating eye, terrifying. The Irish call the fascinater “eybitter” and the victim (who is also rhymed to death) “eybitten.”

  449 i.e., not like the noble-born, strong in enduring the stress of fight.

  450 i.e., of Abraham. For the Well Zemzem and the Place of Abraham see my Pilgrimage (iii. 171-175, etc.), where I described the water as of salt-bitter taste, like that of Epsom (iii. 203). Sir William Muir (in his excellent life of Mahomet, I. cclviii.) remarks that “the flavour of stale water bottled up for months would not be a criterion of the same water freshly drawn;” but soldered tins-full of water drawn a fortnight before are to be had in Calcutta and elsewhere after Pilgrimage time; and analysis would at once detect the salt.

  451 Racing was and is a favourite pastime with those hippomanists, the Arabs; but it contrasts strongly with our civilised form being a trial of endurance rather than of speed. The Prophet is said to have limited betting in these words, “There shall be no wagering save on the Kuff (camel’s foot), the Hafir (hoof of horse, ass, etc.) or the Nasal (arrow-pile or lance head).”

  452 In the Mac. Edit. “Arman”=Armenia, which has before occurred. The author or scribe here understands by “Cæsarea” not the old Turris Stratonis, Herod’s city called after Augustus, but Cæsareia the capital of Cappadocia (Pliny, vi. 3), the royal residence before called Mazaca (Strabo).

  453 An idiom meaning “a very fool.”

  454 i.e. Kána (was) má (that which) was (kána
).

  455 A son being “the lamp of a dark house.”

  456 When the Israelites refused to receive the Law (the souls of all the Prophets even those unborn being present at the Covenant), Allah tore up the mountain (Sinai which is not mentioned) by the roots and shook it over their heads to terrify them, saying, “Receive the Law which we have given you with a resolution to keep it” (Koran chaps. xlx. 170). Much of this story is from the Talmud (Abodah Sar. 2, 2, Tract Sabbath, etc.) whence Al-Islam borrowed so much of its Judaism, as it took Christianity from the Apocryphal New Testament. This tradition is still held by the Israelites, says Mr. Rodwell () who refers it to a misunderstanding of Exod. xix. 17, rightly rendered in the E. version “at the nether part of the mountain.”

  457 Arab. “Azghán” = the camel-litters in which women travel.

  458 i.e. to joy foes and dismay friends.

  459 Whose eyes became white (i.e. went blind) with mourning for his son Joseph (Koran, chaps. xii. 84). He recovered his sight when his face was covered with the shirt which Gabriel had given to the youth after his brethren had thrown him into the well.

  460 “Poison King” (Persian); or “Flower-King” (Arabic).

  461 A delicate allusion to the size of her hips and back parts, in which volume is, I have said, greatly admired for the best of reasons.

  462 All Prophets had some manual trade and that of David was making coats of mail, which he invented, for before his day men used plate-armour. So “Allah softened the iron for him” and in his hands it became like wax (Koran xxi. xxxiv., etc.). Hence a good coat of mail is called “Davidean.” I have noticed (First Footsteps, and elsewhere) the homage paid to the blacksmith on the principle which made Mulciber (Malik Kabir) a god. The myth of David inventing mail possibly arose from his peculiarly fighting career. Moslems venerate Dáúd on account of his extraordinary devotion, nor has this view of his character ceased : a modern divine preferred him to “all characters in history.”

  463 “Travel by night,” said the Prophet, “when the plagues of earth (scorpions, serpents, etc.) afflict ye not.” Yet the night- march in Arabia is detestable (Pilgrimage iii.).

  464 This form of ceremony is called “Istikbál” (coming forth to greet) and is regulated by the severest laws of etiquette. As a rule the greater the distance (which may be a minimum of one step) the higher the honour. Easterns infinitely despise strangers who ignore these vitals of politeness.

  465 i.e. he will be a desert Nimrod and the game will delight to be killed by him.

  466 This serves to keep the babe’s eyes free from inflammation.

  467 i.e. Crown of the Kings of amorous Blandishment.

  468 Lane (i. 531) translates “the grey down.” The Arabs use

  “Akhzar” (prop. “green”) in many senses, fresh, gray-hued, etc.

  469 Allusion to the well-known black banners of the house of Abbas. The Persians describe the growth of hair on a fair young face by, “His cheeks went into mourning for the loss of their charms.”

  470 Arab. “Káfir” a Koranic word meaning Infidel, the active participle of Kufr= Infidelity i.e. rejecting the mission of Mohammed. It is insulting and in Turkish has been degraded to “Giaour.” Here it means black, as Hafiz of Shiraz terms a cheek mole “Hindu” i.e. dark-skinned and idolatrous.

  471 Alluding to the travel of Moses (Koran chaps. xviii.) with Al-Khizr (the “evergreen Prophet”) who had drunk of the Fountain of Life and enjoyed flourishing and continual youth. Moses is represented as the external and superficial religionist; the man of outsight; Al-Khizr as the spiritual and illuminated man of insight.

  [FM#472] The lynx was used like the lion in Ancient Egypt and the Chita-leopard in India: I have never seen or heard of it in these days.

  473 Arab. “Sukúr,” whence our “Saker” the falcon, not to be confounded with the old Falco Sacer, the Gr. . Falconry which, like all arts, began in Egypt, is an extensive subject throughout Moslem lands. I must refer my readers to “Falconry in the Valley of the Indus” (Van Voorst, 1852) and a long note in Pilgrimage iii. 71.

  474 It was not respectful to pitch their camp within dog-bark.

  475 Easterns attach great importance to softness and smoothness of skin and they are right: a harsh rough epidermis spoils sport with the handsomest woman.

  476 Canticles vii. 8: Hosea xiv. 6.

  477 The mesmeric attraction of like to like.

  478 Arab. “Taswif”=saying “Sauf,” I will do it soon. It is a beautiful word–etymologically.

  479 A very far fetched allusion. The face of the beloved springing from an unbuttoned robe is the moon rising over the camp in the hollow (bat’há).

  480 Arab. “Kasabát” = “canes,” long beads, bugles.

  481 Koran, xcvi. 5.

  482 Both words (masc. and fem.) mean “dear, excellent, highly- prized.” The tale is the Arab form of the European “Patient Griselda” and shows a higher conception of womanly devotion, because Azizah, despite her wearisome weeping, is a girl of high intelligence and Aziz is a vicious zany, weak as water and wilful as wind. The phenomenon (not rare in life) is explained by the couplet: —

  I love my love with an S —

  Because he is stupid and not intellectual.

  This fond affection of clever women for fools can be explained only by the law of unlikeness which mostly governs sexual unions in physical matters; and its appearance in the story gives novelty and point. Aziz can plead only the violence of his passion which distinguished him as a lover among the mob of men who cannot love anything beyond themselves. And none can pity him for losing a member which he so much abused.

  483 Arab. “Sháhid,” the index, the pointer raised in testimony: the comparison of the Eastern and the Western names is curious.

  484 Musk is one of the perfumes of the Moslem Heaven; and “musky” is much used in verse to signify scented and dark-brown.

  485 Arab. “Mandíl”: these kerchiefs are mostly oblong, the shore sides being worked with gold and coloured silk, and often fringed, while the two others are plain.

  486 Arab. “Rayhání,” of the Ocymum Basilicum or sweet basil: a delicate handwriting, so called from the pen resembling a leaf (?) See vol. i. . [Volume 1, note 229 & 230]

  487 All idiom meaning “something unusual happened.”

  488 An action common in grief and regret: here the lady would show that she sighs for union with her beloved.

  489 Lane (i. 608) has a valuable note on the language of signs, from M. du Vigneau’s “Secretaire Turc,” etc. (Paris, 1688), Baron von Hammer-Purgstall (“Mines de [‘Orient,” No. 1, Vienna, 1809) and Marcel’s “Comes du Cheykh El-Mohdy” (Paris, 1833). It is practiced in Africa as well as in Asia. At Abeokuta in Yoruba a man will send a symbolical letter in the shape of cowries, palm-nuts and other kernels strung on rice- straw, and sharp wits readily interpret the meaning. A specimen is given in of Miss Tucker’s “Abbeokuta; or Sunrise within the Tropics.”

  490 Mr. Payne (ii. 227) translates “Hawá al-’Urzí” by “the love of the Beni Udhra, an Arabian tribe famous for the passion and devotion with which love was practiced among them.” See Night dclxxxiii. I understand it as “excusable love” which, for want of a better term, is here translated “platonic.” It is, however, more like the old “bundling” of Wales and Northern England; and allows all the pleasures but one, the toyings which the French call les plaisirs de la petite ode; a term my dear old friend Fred. Hankey derived from la petite voie. The Afghans know it as “Námzad-bází” or betrothed play (Pilgrimage, ii. 56); the Abyssinians as eye- love; and the Kafirs as Slambuka a Shlabonka, for which see The traveller Delegorgue.

  491 “Turk” in Arabic and Persian poetry means a plunderer, a robber. Thus Hafiz: “Agar án Turk-i-Shirázi ba-dast árad dil-i- márá,” If that Shirazi (ah, the Turk!) would deign to take my heart in hand, etc.

  492 Arab. “Názir,” a steward or an eye (a “looker”). The idea is borrowed from Al-Hariri (Assemblies, xiii.), and, —


  493 Arab. “Hájib,” a groom of the chambers, a chamberlain; also an eyebrow. See Al-Hariri, ibid. xiii. and xxii.

  494 This gesture speaks for itself: it is that of a dyer staining a cloth. The “Sabbágh’s” shop is the usual small recess, open to the street and showing pans of various dyes sunk like “dog- laps” in the floor.

  495 The Arab. “Sabt” (from sabata, he kept Sabt) and the Heb. “Sabbath” both mean Saturn’s day, Saturday, transferred by some unknown process throughout Christendom to Sunday. The change is one of the most curious in the history of religions. If there be a single command stronger than all others it is “Keep the Saturday holy.” It was so kept by the Founder of Christianity; the order was never abrogated and yet most Christians are not aware that Sabbath, or “Sawbath,” means Saturn’s day, the “Shiyár” of the older Arabs. And to complete its degradation “Sabbat” in French and German means a criaillerie, a “row,” a disorder, an abominable festival of Hexen (witches). This monstrous absurdity can be explained only by aberrations of sectarian zeal, of party spirit in religion.

  496 The men who cry to prayer. The first was Bilál, the Abyssinian slave bought and manumitted by Abu Bakr. His simple cry was “I testify there is no Iláh (god) but Allah (God)! Come ye to prayers!” Caliph Omar, with the Prophet’s permission, added, “I testify that Mohammed is the Apostle of Allah.” The prayer-cry which is beautiful and human, contrasting pleasantly with the brazen clang of the bell. now is

  Allah is Almighty (bis).

  I declare no god is there but Allah (bis).

  Hie ye to Rogation (Hayya=halumma).

  Hie ye to Salvation (Faláh=prosperity, Paradise).

  (“Hie ye to Edification,” a Shi’ah adjunct).

  Prayer is better than sleep (in the morning, also bis).

  No god is there but Allah

  This prayer call is similarly worded and differently pronounced and intoned throughout Al-Islam.

  497 i.e. a graceful youth of Al-Hijaz, the Moslem Holy Land, whose “sons” claim especial privileges.