498 Arab. “harf’= a letter, as we should say a syllable.
499 She uses the masculine “fatá,” in order to make the question more mysterious.
500 The fountain-bowl is often ornamented by a rude mosaic of black and white marble with enlivenments of red stone or tile in complicated patterns.
501 Arab. “Kubád” = shaddock (citrus decumana): the huge orange which Captain Shaddock brought from the West Indies; it is the Anglo-Indian pompelmoose, vulg. pummelo. An excellent bitter is made out of the rind steeped in spirits. Citronworts came from India whence they spread throughout the tropics: they were first introduced into Europe by the heroic Joam de Castro and planted in his garden at Cintra where their descendants are still seen.
502 Arab. “Bakláwah,” Turk. “Baklává,” a kind of pastry with blanched almonds bruised small between layers of dough, baked in the oven and cut into lozenges. It is still common
503 Her just fear was that the young woman might prove “too clever by half” for her simpleton cousin.
504 The curse is pregnant with meaning. On Judgment-day the righteous shall arise with their faces shining gloriously: hence the blessing, “Bayyaz’ Allaho wajh-ak” (=Allah whiten thy countenance!). But the wicked shall appear with faces scorched black and deformed by horror (Koran xxiv.): hence “God blacken thy brow!” I may observe that Easterns curse, the curse being everywhere the language of excited destructiveness; but only Westerns, and these chiefly English, swear, a practice utterly meaningless. “Damn it” without specifying what the “it” is, sounds like the speech of a naughty child anxious only to use a “wicked word.” “Damn you!” is intelligible all the world over. It has given rise to “les goddams” in France, “Godámes” in the Brazil and “Gotáma” amongst the Somal of Eastern Africa, who learn it in Aden,
505 Arab. “Zardah,” usually rice dressed with saffron and honey, from Pers. “Zard,” saffron, yellow. See Night dcxii.
506 Vulgarly called “knuckle-bone,” concerning which I shall have something to say.
507 A bit of wood used in the children’s game called “Táb” which resembles our tip-cat (Lane M. E. chaps. xvii.).
508 Arab. “Balah,” the unripened date, which is considered a laxative and eaten in hot weather.
509 Lane (i. 611), quoting Al-Kazwíní, notes that the date- stone is called “Nawá” (dim. “Nawáyah”) which also means distance, absence, severance. Thus the lady threatens to cast off her greedy and sleepy lover.
510 The pad of the carob-bean which changes little after being plucked is an emblem of constancy.
511 This dirham=48 grains avoir.
512 The weight would be round: also “Hadíd” (=iron) means sharp or piercing (Koran chaps. Vi]. 21). The double “swear” is intended to be very serious. Moreover iron conjures away fiends: when a water-spout or a sand-devil (called Shaytán also in Arabia) approaches, you point the index at the Jinn and say, “Iron, O thou ill-omened one!” Amongst the Ancient Egyptians the metal was ill- omened being the bones of Typhon, 80 here, possibly, we have an instance of early homœopathy — similia similibus.
513 Probably fermented to a kind of wine. The insipid fruit (Unnáb) which looks like an apple in miniature, is much used in stews, etc. It is the fruit (Nabak classically Nabik) of Rhamnus Nabeca (or Sidrat) also termed Zizyphus Jujuba, seu Spina Christi because fabled to have formed the crown of thorns: in the English market this plum is called Chinese Japonica. I have described it in Pilgrimage ii. 205, and have noticed the infusion of the leaves for washing the dead (ibid. ii. 105): this is especially the use of the “Ber” in India, where the leaves are superstitiously held peculiarly pure. Our dictionaries translate “Sidr” by “Lote-tree”; and no wonder that believers in Homeric writ feel their bile aroused by so poor a realisation of the glorious myth. The Homerids probably alluded to Hashish or Bhang.
514 Arab. “Azrár”: the open collar of the Saub (“Tobe”) or long loose dress is symptomatic. The Eastern button is on the same principle as ours (both having taken the place of the classical fibula); but the Moslem affects a loop (like those to which we attach our “frogs”) and utterly ignores a button-hole.
515 Alluding to the ceremonious circumambulation of the Holy
House at Meccah: a notable irreverence worthy of Kneph-town
(Canopus).
516 The ear-drop is the penis and the anklet its crown of glory.
517 Equivalent to our “Alas! Alas!” which, by the by, no one ever says. “Awah,” like “Yauh,” is now a woman’s word although used by Al-Hariri (Assembly of Basrah) and so Al-awwáh=one who cries from grief “Awáh.” A favourite conversational form is “Yehh” with the aspirate exasperated, but it is an expression of astonishment rather than sorrow. It enters into Europe travel-books.
518 In the text “burst her gall-bladder.”
519 The death of Azizah is told with true Arab pathos and simplicity: it still draws tear. *from the eyes of the Badawi, and I never read it without a “lump in the throat.”
520 Arab. “Inshallah bukra!” a universal saying which is the horror of travellers.
521 I have explained “Nu’uman’s flower” as the anemone which in Grecised Arabic is “Anúmiyá.” Here they are strewed over the tomb; often the flowers are planted in a small bed of mould sunk in the upper surface.
522 Arab. “Barzakh” lit. a bar, a partition: in the Koran (chapts. xxiii. and xxxv.) the space or the place between death and resurrection where souls are stowed away. It corresponds after a fashion with the classical Hades and the Limbus (Limbo) of Christendom, e.g.. Limbus patrum, infantum, fatuorum. But it must not be confounded with Al-A’aráf, The Moslem purgatory.
523 Arab. “Zukák al-Nakíb,” the latter word has been explained as a chief, leader, head man.
524 Moslems never stand up at such times, for a spray of urine would make their clothes ceremonially impure: hence the scrupulous will break up with stick or knife the hard ground in front of them. A certain pilgrim was reported to have made this blunder which is hardly possible in Moslem dress. A high personage once asked me if it was true that he killed a man who caught him in a standing position; and I found to my surprise that the absurd scandal was already twenty years old. After urinating the Moslem wipes the os penis with one to three bits of stone, clay or handfuls of earth, and he must perform Wuzu before he can pray. Tournefort (Voyage au Levant iii. 335) tells a pleasant story of certain Christians at Constantinople who powdered with “Poivre-d’Inde” the stones in a wall where the Moslems were in the habit of rubbing the os penis by way of wiping The same author (ii. 336) strongly recommends a translation of Rabelais’ Torcheculative chapter (Lib i., chaps. 13) for the benefit of Mohammedans.
525 Arab. “Nuhás ahmar,” lit. red brass.
526 The cup is that between the lady’s legs.
527 A play upon “Sák” = calf, or leg, and “Sákí,” a cup- bearer. The going round (Tawáf) and the running (Sa’i) allude to the circumambulation of the Ka’abah, and the running between Mount Safá and Marwah (Pilgrimage ii. 58, and iii. 343). A religious Moslem would hold the allusion highly irreverent.
528 Lane (i. 614) never saw a woman wearing such kerchief which is deshabille. It is either spread over the head or twisted turband-wise.
529 The “Kasabah” was about two fathoms of long measure, and sometimes 12 ½ feet; but the length has been reduced.
530 “Bat and ball,” or hockey on horseback (Polo) is one of the earliest Persian games as shown by every illustrated copy of Firdausi’s “Shahnámeh.” This game was played with a Kurrah or small hand-ball and a long thin bat crooked at the end called in Persian Chaugán and in Arabic Saulaján. Another sense of the word is given in the Burhán-i-Káti translated by Vullers (Lex. Persico-Latinum), a large bandy with bent head to which is hung an iron ball, also called Kaukabah (our “morning-star”) and like the umbrella it denotes the grandees of the court. The same Kaukabah particularly distinguished one of the Marquesses of Waterford. T
his Polo corresponds with the folliculus, the pallone, the baloun-game (moyen âge) of Europe, where the horse is not such a companion of man; and whereof the classics sang: —
Folle decet pueros ludere, folle senes.
In these days we should spell otherwise the “folle” of seniors playing at the ball or lawn-tennis.
531 “Dalíl” means a guide; `’Dalílah,” a woman who misguides, a bawd. See the Tale of Dalílah the Crafty, Night dcxcviii.
532 i.e. she was a martyr.
533 Arab. “Ghashím” a popular and insulting term, our “Johnny
Raw.” Its use is shown in Pilgrimage i. 110.
534 Bathers pay on leaving the Hammam; all enter without paying.
535 i.e. she swore him upon his sword and upon the Koran: a loaf of bread is sometimes added. See Lane (i. 615).
Richard Francis Burton’s translation: detailed table of contents
VOLUME III.
Inscribed to the Memory
of
A Friend
Who
During A Friendship of Twenty-Six Years
Ever Showed Me The Most
Unwearied Kindness,
Richard Monckton Milnes
Baron Houghton.
Richard Francis Burton’s translation: detailed table of contents
The Tale of King Omar Bin Al-Nu’uman and His Sons Sharrkan and Zau Al-Makan (cont)
When it was the One Hundred and Twenty-Fifth Night
Shahrazad continued, It hath reached me, O auspicious King, that Aziz pursued to Taj al-Muluk: Then I entered the flower garden and made for the pavilion, where I found the daughter of Dalilah the Wily One, sitting with head on knee and hand to cheek. Her colour was changed and her eyes were sunken; but, when she saw me, she exclaimed, “Praised be Allah for thy safety!” And she was minded to rise but fell down for joy. I was abashed before her and hung my head; presently, however, I went up to her and kissed her and asked, “How knewest thou that I should come to thee this very night?” She answered, “I knew it not! By Allah, this whole year past I have not tasted the taste of sleep, but have watched through every night, expecting thee; and such hath been my case since the day thou wentest out from me and I gave thee the new suit of clothes, and thou promisedst me to go to the Hammam and to come back! So I sat awaiting thee that night and a second night and a third night; but thou camest not till after so great delay, and I ever expecting thy coming; for this is lovers’ way. And now I would have thee tell me what hath been the cause of thine absence from me the past year long?” So I told her. And when she knew that I was married, her colour waxed yellow, and I added, “I have come to thee this night but I must leave thee before day.” Quoth she, “Doth it not suffice her that she tricked thee into marrying her and kept thee prisoner with her a whole year, but she must also make thee swear by the oath of divorce, that thou wilt return to her on the same night before morning, and not allow thee to divert thyself with thy mother or me, nor suffer thee to pass one night with either of us, away from her? How then must it be with one from whom thou hast been absent a full year, and I knew thee before she did? But Allah have mercy on thy cousin Azizah, for there befel her what never befel any and she bore what none other ever bore and she died by thy ill usage; yet ’twas she who protected thee against me. Indeed, I thought thou didst love me, so I let thee take thine own way; else had I not suffered thee to go safe in a sound skin, when I had it in my power to clap thee in jail and even to slay thee.” Then she wept with sore weeping and waxed wroth and shuddered in my face with skin bristling1 and looked at me with furious eyes. When I saw her in this case I was terrified at her and my side muscles trembled and quivered, for she was like a dreadful she Ghul, an ogress in ire, and I like a bean over the fire. Then said she, “Thou art of no use to me, now thou art married and hast a child; nor art thou any longer fit for my company; I care only for bachelors and not for married men:2 these profit us nothing Thou hast sold me for yonder stinking armful; but, by Allah, I will make the whore’s heart ache for thee, and thou shalt not live either for me or for her!” Then she cried a loud cry and, ere I could think, up came the slave girls and threw me on the ground; and when I was helpless under their hands she rose and, taking a knife, said, “I will cut thy throat as they slaughter he goats; and that will be less than thy desert, for thy doings to me and the daughter of thy uncle before me.” When I looked to my life and found myself at the mercy of her slave women, with my cheeks dust soiled, and saw her sharpen the knife, I made sure of death. — And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the One Hundred and Twenty-sixth Night,
She said, It hath reached me, O auspicious King, that the Wazir Dandan thus continued his tale to Zau al-Makan: Then quoth the youth Aziz to Taj al-Muluk, Now when I found my life at the mercy of her slave women with my cheeks dust soiled, and I saw her sharpen the knife, I made sure of death and cried out to her for mercy. But she only redoubled in ferocity and ordered the slave girls to pinion my hands behind me, which they did; and, throwing me on my back, she seated herself on my middle and held down my head. Then two of them came up and squatted on my shin bones, whilst other two grasped my hands and arms; and she summoned a third pair and bade them beat me. So they beat me till I fainted and my voice failed. When I revived, I said to myself, “ ‘Twere easier and better for me to have my gullet slit than to be beaten on this wise!” And I remembered the words of my cousin, and how she used to say to me, “Allah, keep thee from her mischief!”; and I shrieked and wept till my voice failed and I remained without power to breathe or to move. Then she again whetted the knife and said to the slave girls, “Uncover him.” Upon this the Lord inspired me to repeat to her the two phrases my cousin had taught me, and had bequeathed to me, and I said, “O my lady, dost thou not know that Faith is fair, Unfaith is foul?” When she heard this, she cried out and said, “Allah pity thee, Azizah, and give thee Paradise in exchange for thy wasted youth! By Allah, of a truth she served thee in her life time and after her death, and now she hath saved thee alive out of my hands with these two saws. Nevertheless, I cannot by any means leave thee thus, but needs must I set my mark on thee, to spite yonder brazen faced piece, who hath kept thee from me.” There upon she called out to the slave women and bade them bind my feet with cords and then said to them, “Take seat on him!” They did her bidding, upon which she arose and fetched a pan of copper and hung it over the brazier and poured into it oil of sesame, in which she fried cheese.3 Then she came up to me (and I still insensible) and, unfastening my bag trousers, tied a cord round my testicles and, giving it to two of her women, bade them trawl at it. They did so, and I swooned away and was for excess of pain in a world other than this. Then she came with a razor of steel and cut off my member masculine,4 so that I remained like a woman: after which she seared the wound with the boiling and rubbed it with a powder, and I the while unconscious. Now when I came to myself, the blood had stopped; so she bade the slave girls unbind me and made me drink a cup of wine. Then said she to me, “Go now to her whom thou hast married and who grudged me a single night, and the mercy of Allah be on thy cousin Azizah, who saved thy life and never told her secret love! Indeed, haddest thou not repeated those words to me, I had surely slit thy weasand. Go forth this instant to whom thou wilt, for I needed naught of thee save what I have just cut off; and now I have no part in thee, nor have I any further want of thee or care for thee. So begone about thy business and rub thy head5 and implore mercy for the daughter of thine uncle!” Thereupon she kicked me with her foot and I rose, hardly able to walk; and I went, little by little, till I came to the door of our house. I saw it was open, so I threw myself within it and fell down in a fainting fit; whereupon my wife came out and lifting me up, carried me into the saloon and assured herself that I had become like a woman. Then I fell into a sleep and a deep sleep; and when I awoke, I found myself thrown down at the garden gate, — And Shahrazad perceived the dawn of day and ceased to say her
permitted say.
When it was the One Hundred and Twenty-seventh Night,
She said, It hath reached me, O auspicious King, that the Wazir Dandan pursued to King Zau al-Makan, The youth Aziz thus continued his story to Taj al-Muluk: When I awoke and found myself thrown down at the garden gate, I rose, groaning for pain and misery, and made my way to our home and entering, I came upon my mother weeping for me, and saying, “Would I knew, O my son, in what land art thou?” So I drew near and threw myself upon her, and when she looked at me and felt me, she knew that I was ill; for my face was coloured black and tan. Then I thought of my cousin and all the kind offices she had been wont to do me, and I learned when too late that she had truly loved me; so I wept for her and my mother wept also Presently she said to me, “O my son, thy sire is dead.” At this my fury against Fate redoubled, and I cried till I fell into a fit. When I came to myself, I looked at the place where my cousin Azizah had been used to sit and shed tears anew, till I all but fainted once more for excess of weeping; and I ceased not to cry and sob and wail till midnight, when my mother said to me, “Thy father hath been dead these ten days.” “I shall never think of any one but my cousin Azizah,” replied I; “and indeed I deserve all that hath befallen me, for that I neglected her who loved me with love so dear.” Asked she, “What hath befallen thee?” So I told her all that had happened and she wept awhile, then she rose and set some matter of meat and drink before me. I ate a little and drank, after which I repeated my story to her, and told her the whole occurrence; whereupon she exclaimed, “Praised be Allah, that she did but this to thee and forbore to slaughter thee!” Then she nursed me and medicined me till I regained my health; and, when my recovery was complete, she said to me, “O my son, I will now bring out to thee that which thy cousin committed to me in trust for thee; for it is thine. She swore me not to give it thee, till I should see thee recalling her to mind and weeping over her and thy connection severed from other than herself; and now I know that these conditions are fulfilled in thee.” So she arose, and opening a chest, took out this piece of linen, with the figures of gazelles worked thereon, which I had given to Azizah in time past; and taking it I found written therein these couplets,
One Thousand and One Nights Page 639
