369 These lines are part of an elegy on the downfall of one of the Moslem dynasties in Spain, composed in the twelfth century by Ibn Abdun al-Andalúsi. The allusion is to the famous conspiracy of the Khárijites (the first sectarians in Mohammedanism) to kill Ah, Mu’awiyah and Amru (so written but pronounced “Amr”) al-As, in order to abate intestine feuds m Al-Islam. Ali was slain with a sword-cut by Ibn Muljam a name ever damnable amongst the Persians; Mu’awiyah escaped with a wound and Kharijah, the Chief of Police at Fustat or old Cairo was murdered by mistake for Amru. After this the sectarian wars began.
370 Arab. “Saráb”= (Koran, chaps. xxiv.) the reek of the Desert, before explained. It is called “Lama,” the shine, the loom, in Al-Hariri. The world is compared with the mirage, the painted eye and the sword that breaks in the sworder’s hand.
371 Arab. “Dunyá,” with the common alliteration “dániyah” (=Pers. “dún”), in prose as well as poetry means the things or fortune of this life opp. to “Akhirah”=future life.
372 Arab. “Walgh,” a strong expression primarily denoting the lapping of dogs; here and elsewhere “to swill, saufen.”
373 The lines are repeated from Night ccxxi. I give Lane’s version (ii. 162) by way of contrast and — warning.
374 “Sáhirah” is the place where human souls will be gathered on Doom-day: some understand by it the Hell Sa’ír (No. iv.) intended for the Sabians or the Devils generally.
375 His eyes are faded like Jacob’s which, after weeping for Joseph, “became white with mourning” (Koran, chaps. xxi.). It is a stock comparison.
376 The grave.
377 Arab. “Sawwán” (popularly pronounced Suwán) =“Syenite” from Syrene; generally applied to silex, granite or any hard stone.
378 A proceeding fit only for thieves and paupers: “Alpinism” was then unknown. “You come from the mountain” (al-Jabal) means, “You are a clod-hopper”; and “I will sit upon the mountain”=turn anchorite or magician. (Pilgrimage i. 106.)
379 Corresponding with wayside chapels in Catholic countries. The Moslem form would be either a wall with a prayer niche (Mibráb) fronting Meccah-wards or a small domed room. These little oratories are often found near fountains, streams or tree-clumps where travellers would be likely to alight. I have described one in Sind (“Scinde or the Unhappy Valley” i. 79), and have noted that scrawling on the walls is even more common in the East than in the West; witness the monuments of old Egypt bescribbled by the Greeks and Romans. Even the paws of the Sphinx are covered with such graffiti; and those of Ipsambul or Abu Símbal have proved treasures to epigraphists.
380 In tales this characterises a Persian; and Hero Rustam is always so pictured.
381 The Parsis, who are the representatives of the old Guebres, turn towards the sun and the fire as their Kiblah or point of prayer; all deny that they worship it. But, as in the case of saints’ images, while the educated would pray before them for edification (Labia) the ignorant would adore them (Dulia); and would make scanty difference between the “reverence of a servant” and the “reverence of a slave.” The human sacrifice was quite contrary to Guebre, although not to Hindu, custom; although hate and vengeance might prompt an occasional murder.
382 These oubliettes are common in old eastern houses as in the medieval Castles of Europe, and many a stranger has met his death in them. They are often so well concealed that even the modern inmates are not aware of their existence.
383 Arab. “Bakk”; hence our “bug” whose derivation (like that of “cat” “dog” and “hog”) is apparently unknown to the dictionaries, always excepting M. Littré’s.
384 i.e. thy beauty is ever increasing.
385 Alluding, as usual, to the eye-lashes, e.g.
An eyelash arrow from an eyebrow bow.
386 Lane (ii. 168) reads:— “The niggardly female is protected by her niggardness;” a change of “Nahílah” (bee-hive) into “Bakhílah” (she skin flint).
387 Koran iv. 38. The advantages are bodily strength, understanding and the high privilege of Holy War. Thus far, and thus far only, woman amongst Moslems is “lesser
388 Arab. “Amir Yákhúr,” a corruption of “Akhor”=stable
(Persian).
389 A servile name in Persian, meaning “the brave,” and a title of honour at the Court of Delhi when following the name. Many English officers have made themselves ridiculous (myself amongst the number) by having it engraved on their seal-rings, e.g. Brown Sáhib Bahádur. To write the word “Behadir” or “Bahádir” is to adopt the wretched Turkish corruption.
390 “Jerry Sneak” would be the English reader’s comment; but in the East all charges are laid upon women.
391 Here the formula means “I am sorry for it, but I couldn’t help it.”
392 A noble name of the Persian Kings (meaning the planet
Mars) corrupted in Europe to Varanes.
393 Arab. “Jalláb,” one of the three muharramát or forbiddens, the Hárik al-hajar (burner of stone) the Káti’ al-shajar (cutter of trees, without reference to Hawarden N. B.) and the Báyi’ al-bashar (seller of men, vulg. Jalláb). The two former worked, like the Italian Carbonari, in desert places where they had especial opportunities for crime. (Pilgrimage iii. 140.) None of these things must be practiced during Pilgrimage on the holy soil of Al-Hijaz — not including Jeddah.
394 The verses contain the tenets of the Murjiy sect which attaches infinite importance to faith and little or none to works. Sale (sect. viii.) derives his “Morgians” from the “Jabrians” (Jabari), who are the direct opponents of the “Kadarians” (Kadari), denying free will and free agency to man and ascribing his actions wholly to Allah. Lane (ii. 243) gives the orthodox answer to the heretical question: —
Water could wet him not if God please guard His own; *
Nor need man care though bound of hands in sea he’s thrown:
But if His Lord decree that he in sea be drowned; *
He’ll drown albeit in the wild and wold he wone.
It is the old quarrel between Predestination and Freewill which cannot be solved except by assuming a Law without a Lawgiver.
395 Our proverb says: Give a man luck and throw him into the sea.
396 As a rule Easterns, I repeat, cover head and face when sleeping especially in the open air and moonlight. Europeans find the practice difficult, and can learn it only by long habit.
397 Pers. = a flower-garden. In Galland, Bahram has two daughters, Bostama and Cavam a. In the Bres. Edit. the daughter is “Bostan” and the slave-girl “Kawám.”
398 Arab. “Kahíl”=eyes which look as if darkened with antimony: hence the name of the noble Arab breed of horses “Kuhaylat” (Al-Ajuz, etc.).
399 “As’ad”=more (or most) fortunate.
400 This is the vulgar belief, although Mohammed expressly disclaimed the power in the Koran (chaps. xiii. 8), “Thou art commissioned to be a preacher only and not a worker of miracles.” “Signs” (Arab. Ayát) may here also mean verses of the Koran, which the Apostle of Allah held to be his standing miracles. He despised the common miracula which in the East are of everyday occurrence and are held to be easy for any holy man. Hume does not believe in miracles because he never saw one. Had he travelled in the East he would have seen (and heard of) so many that his scepticism (more likely that testimony should be false than miracles be true) would have been based on a firmer foundation. It is one of the marvels of our age that whilst two-thirds of Christendom (the Catholics and the “Orthodox” Greeks) believe in “miracles” occurring not only in ancient but even in our present days, the influential and intelligent third (Protestant) absolutely “denies the fact.”
401 Arab. “Al-Shahádatáni”; testifying the Unity and the
Apostleship.
Richard Francis Burton’s translation: detailed table of contents
VOLUME IV.
To Foster Fitzgerald Arbuthnot.
My Dear Arbuthnot,
I have no fear that a friend, whose friendsh
ip has lasted nearly a third of a century, will misunderstand my reasons for inscribing his name upon these pages. You have lived long enough in the East and, as your writings show, observantly enough, to detect the pearl which lurks in the kitchen-midden, and to note that its lustre is not dimmed nor its value diminished by its unclean surroundings.
Ever yours sincerely,
Richard F. Burton.
Athenжum Club, October 1, 1885
Richard Francis Burton’s translation: detailed table of contents
Tale of Kamar Al-Zaman (continued)
There lived once in the city of Cufa1 a man called Al-Rabн’a bin Hбtim, who was one of the chief men of the town, a wealthy and a healthy, and Heaven had vouchsafed him a son, whom he named Ni’amah Allah.2 One day, being in the slave-brokers’ mart, he saw a woman exposed for sale with a little maid of wonderful beauty and grace on her arm. So he beckoned to the broker and asked him, “How much for this woman and her daughter?” He answered “Fifty dinars.” Quoth Al-Rabi’a “Write the contract of sale and take the money and give it to her owner.” Then he gave the broker the price and his brokerage and taking the woman and her child, carried them to his house. Now when the daughter of his uncle who was his wife saw the slave, she said to her husband, “O my cousin, what is this damsel?” He replied, “Of a truth, I bought her for the sake of the little one on her arm; for know that, when she groweth up, there will not be her like for beauty, either in the land of the Arabs or the Ajams.” His wife remarked, “Right was thy rede”, and said to the woman “What is thy name?” She replied, “O my lady, my name is Tauflнk.3 “ “And what is thy daughter’s name?” asked she? Answered the slave, “Sa’ad, the happy.” Rejoined her mistress; “Thou sayst sooth, thou art indeed happy, and happy is he who hath bought thee.” Then quoth she to her husband, “O my cousin, what wilt thou call her?”; and quoth he, “Whatso thou chooses”; so she said, “Then let us call her Naomi,” and he rejoined “Good is thy device.” The little Naomi was reared with Al-Rabi’a’s son Ni’amah in one cradle, so to speak, till the twain reached the age of ten and each grew handsomer than the other; and the boy used to address her, “O my sister!” and she, “O my brother!”, till they came to that age when Al-Rabi’a said to Ni’amah, “O my son, Naomi is not thy sister but thy slave. I bought her in thy name whilst thou wast yet in the cradle; so call her no more sister from this day forth.” Quoth Ni’amah, “If that be so, I will take her to wife.” Then he went to his mother and told her of this, and she said to him, “O my son, she is thy handmaid.” So he wedded and went in unto Naomi and loved her; and two4 years passed over them whilst in this condition, nor was there in all Cufa a fairer girl than Naomi, or a sweeter or a more graceful. As she grew up she learnt the Koran and read works of science and excelled in music and playing upon all kinds of instruments; and in the beauty of her singing she surpassed all the folk of her time. Now one day as she sat with her husband in the wine chamber, she took the lute, tightened the strings, and sang these two couplets,
“While thou’rt my lord whose bounty’s my estate, * A sword
whereby my woes to annihilate,
Recourse I never need to Amru or Zayd,5 * Nor aught save
thee if way to me grow strait!”
Ni’amah was charmed with these verses and said to her, “By my life, O Naomi, sing to us with the tambourine and other instruments!” So she sang these couplets to a lively measure,
“By His life who holds my guiding rein, I swear * I’ll meet on
love ground parlous foe nor care:
Good sooth I’ll vex revilers, thee obey * And quit my slumbers
and all joy forswear:
And for thy love I’ll dig in vitals mine * A grave, nor shall my
vitals weet ’tis there!”
And Ni’amah exclaimed, “Heaven favoured art thou, O Naomi!” But whilst they led thus the most joyous life, behold! Al-Hajjбj,6 the Viceroy of Cufa said to himself, “Needs must I contrive to take this girl named Naomi and send her to the Commander of the Faithful, Abd al-Malik bin Marwбn, for he hath not in his palace her like for beauty and sweet singing.” So he summoned an old woman of the duennas of his wives and said to her, “Go to the house of Al-Rabi’a and foregather with the girl Naomi and combine means to carry her off; for her like is not to be found on the face of the earth.” She promised to do his bidding; the next morning she donned the woollen clothes of a devotee and hung around her neck a rosary of beads by the thousand; and, henting in hand a staff and a leather water bottle of Yamani manufacture. — And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the Two Hundred and Thirty-eighth Night,
She said, It hath reached me, O auspicious King, that the old woman promised to do the bidding of Al-Hajjaj, and whenas it was morning she donned the woollen clothes of a devotee7 and hung around her neck a rosary of beads by the thousand and hent in hand a staff and a leather water bottle of Yamani manufacture and fared forth crying, “Glory be to Allah! Praised be Allah! There is no god but the God! Allah is Most Great! There is no Majesty and there is no Might save in Allah, the Glorious, the Great!” Nor did she leave off her lauds and her groaning in prayer whilst her heart was full of guile and wiles, till she came to the house of Ni’amah bin al-Rabi’a at the hour of noon prayer, and knocked at the door. The doorkeeper opened and said to her, “What dost thou want?” Quoth she, “I am a poor pious woman, whom the time of noon prayer hath overtaken, and fief would I pray in this blessed place.” Answered the porter, “O old woman, this is no mosque nor oratory, but the house of Ni’amah son of al Rabi’a.” She replied, “I know there is neither cathedral-mosque nor oratory like the house of Ni’amah bin al-Rabi’a. I am a chamberwoman of the palace of the Prince of True Believers and am come out for worship and the visitation of Holy Places.” But the porter rejoined, “Thou canst not enter;” and many words passed between them, till at last she caught hold and hung to him saying, “Shall the like of me be denied admission to the house of Ni’amah bin al-Rabi’a, I who have free access to the houses of Emirs and Grandees?” Anon, out came Ni’amah and, hearing their loud language, laughed and bade the old woman enter after him. So she followed him into the presence of Naomi, whom she saluted after the godliest and goodliest fashion, and, when she looked on her, she was confounded at her exceeding seemliness and said to her, “O my lady, I commend thee to the safeguard of Allah, who made thee and thy lord fellows in beauty and loveliness!” Then she stood up in the prayer niche and betook herself to inclination and prostration and prayer, till day departed and night darkened and starkened, when Naomi said to her, “O my mother, rest thy legs and feet awhile.” Replied the old woman “O my lady, whoso seeketh the world to come let him weary him in this world, and whoso wearieth not himself in this world shall not attain the dwellings of the just in the world to come.” Then Naomi brought her food and said to her, “Eat of my bread and pray Heaven to accept my penitence and to have mercy on me.” But she cried, “O my lady, I am fasting. As for thee, thou art but a girl and it befitteth thee to eat and drink and make merry; Allah be indulgent to thee!; for the Almighty saith: All shall be punished except him who shall repent and believe and shall work a righteous work.”8 So Naomi continued sitting with the old woman in talk and presently said to Ni’amah, “O my lord, conjure this ancient dame to sojourn with us awhile, for piety and devotion are imprinted on her countenance.” Quoth he, “Set apart for her a chamber where she may say her prayers; and suffer no one to go in to her: peradventure, Allah (extolled and exalted be He!) shall prosper us by the blessing of her presence and never separate us.” So the old woman passed her night in praying and reciting the Koran; and when Allah caused the morn to dawn, she went in to Ni’amah and Naomi and, giving them good morning, said to them, “I pray Allah have you in His holy keeping!” Quoth Naomi, “Whither away, O my mother? My lord hath bidden me set apart for thee a chamber, where thou mayst seclude thee for thy devotions.” Replied the
old woman, “Allah give him long life, and continue His favour to you both! But I would have you charge the doorkeeper not to stay my coming in to you; and, Inshallah! I will go the round of the Holy Places and pray for you two at the end of my devotions every day and night.” Then she went out (whilst Naomi wept for parting with her knowing not the cause of her coming), and returned to Al-Hajjaj who said to her, “As thou do my bidding soon, thou shalt have of me abundant good.” Quoth she, “I ask of thee a full month;” and quoth he “Take the month.” Thereupon the old hag fell to daily visiting Ni’amah’s house and frequented his slave-wife, Naomi. — And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When it was the Two Hundred and Thirty-ninth Night,
She said, It hath reached me, O auspicious King, that the old hag fell to visiting daily Ni’amah’s house and frequenting his slave wife, Naomi; and both ceased not to honour her, and she used to go in to them morning and evening and all in the house respected her till, one day, being alone with Naomi, she said to her, “O my lady! by Allah, when I go to the Holy Places, I will pray for thee; and I only wish thou wert with me, that thou mightest look on the Elders of the Faith who resort thither, and they should pray for thee, according to thy desire.” Naomi cried, “I conjure thee by Allah take me with thee!”; and she replied, “Ask leave of thy mother in law, and I will take thee.” So Naomi said to her husband’s mother, “O my lady, ask my master to let us go forth, me and thee, one day with this my old mother, to prayer and worship with the Fakirs in the Holy Places.” Now when Ni’amah came in and sat down, the old woman went up to him and would have kissed his hand, but he forbade her; so she invoked blessings9 on him and left the house. Next day she came again, in the absence of Ni’amah, and she addressed Naomi, saying, “We prayed for thee yesterday; but arise now and divert thyself and return ere thy lord come home.” So Naomi said to her mother-in-law, “I beseech thee, for Allah’s sake, give me leave to go with this pious woman, that I may sight the saints of Allah in the Holy Places, and return speedily ere my lord come back.” Quoth Ni’amah’s mother, “I fear lest thy lord know;” but said the old woman, “By Allah, I will not let her take seat on the floor; no, she shall look, standing on her feet, and not tarry.” So she took the damsel by guile and, carrying her to Al-Hajjaj’s palace, told him of her coming, after placing her in a lonely chamber; whereupon he went in to her and, looking upon her, saw her to be the loveliest of the people of the day, never had he beheld her like. Now when Naomi caught sight of him she veiled her face from him; but he left her not till he had called his Chamberlain, whom he commanded to take fifty horsemen; and he bade him mount the damsel on a swift dromedary, and bear her to Damascus and there deliver her to the Commander of the Faithful, Abd al-Malik bin Marwan. Moreover, he gave him a letter for the Caliph, saying, “Bear him this letter and bring me his answer and hasten thy return to me.” So the Chamberlain, without losing time, took the damsel (and she tearful for separation from her lord) and, setting out with her on a dromedary, gave not over journeying till he reached Damascus. There he sought audience of the Commander of the Faithful and, when it was granted, the Chamberlain delivered the damsel and reported the circumstance. The Caliph appointed her a separate apartment and going into his Harim, said to his wife, “Al Hajjaj hath bought me a slave-girl of the daughters of the Kings of Cufa10 for ten thousand dinars, and hath sent me this letter.” — And Shahrazad perceived the dawn of day and ceased to say her permitted say.
One Thousand and One Nights Page 683
