One Thousand and One Nights

by Richard Burton

  154 In text “Tazaghzagha,” gen. = he spoke hesitatingly, he scoffed. [I read the words in the text: “Tazaghghara fíhi.” The Kámús gives “Zaghara-hu” = he seized it by force, he took hold of him with violence, and this present fifth form, although not given in the Dictionaries, has doubtlessly the same meaning. Popularly we may render it: he pitched into him. — ST]

  155 In the text “Kazánát” (plur. of “Kázán”), afterwards written “Kázát” (a clerical error?). They are opposed to the “Kawálib” = moulds. [See note to . — ST.]

  156 “Akhraja min Kuláhi-hi (Kulah?) búsah.”

  157 “Akhaza min-há ‘ala ma’ lakati ‘l-Hilál shay misl al-Jinnah.” [I have no doubt that “Kuláh” is meant for “Kuláh,” a Dervish’s cap. “Búsah” puzzles me. I am inclined to take it for a reed used as a case or sheath, as we shall see of the MS. Prince Yúsuf uses a “Kasabah” or reed to enclose a letter in it. “Mi’lakat (popular corruption for ‘Mil’akat’) al-Hilál” may be the spoon or hollow part of an ear-picker, Hilál being given by Bocthor as equivalent for “cure-oreille.” Lastly for “al-Jinnah” I would read “al-Habbah” = grain. The article before the word may indicate that a particular grain is meant perhaps “al-Habbat al-halwah” = anise seed, or that it stands for “al-Hubbah,” according to Lempričre (A Tour to Marocco, London 1791, ) a powder employed by the ladies of Marocco to produce embonpoint. — ST.]

  158 So even in our day Mustafá bin Ism’aíl who succeeded

  “General Khayru ‘l-Dín” as Prime Minister to “His Highness

  Mohammed al-Sádik, Bey of Tunis,” began life as apprentice to a

  barber, became the varlet of an officer, rose to high dignity and received decorations from most of the European powers.

  159 In text “Wiják,” a stove, a portable hearth.

  160 In the text: [“Wa sára kulla-má tastarí nafsuhu yak’ad kuddáma ‘l-Darwísh,” which I would translate: and each time his heart chose (8th form of “Sarw”) he used to sit before the Darwaysh, etc. — ST.]

  161 In text “Darín” for “Zarín” = what is powdered, collyrium.

  162 The King failed because his “Niyat” or intention was not pure; that is, he worked for wealth, and not, as the Darwaysh had done, for the good of his brother man.

  163 For the importance attached to this sign of sovereignty see in my Pilgrimage (ii. 218-19) the trouble caused by the loss of the Prophet’s seal-ring (Khátim) at Al-Madinah.

  164 The text is somewhat doubtful— “Min kuddám-ak.” [Perhaps it means only “from before thee,” i.e. in thy presence, without letting him out of sight and thereby giving him a chance of escape. — ST.]

  165 This especially is on the lines of “The Physician

  Dúbán”; vol. i. 45.

  166 In text “Wa min-hum man fáha,” evidently an error of the scribe for “Man nafáhu.” Scott (vi. 351), after the fashion of the “Improver-school,” ends the tale, which is somewhat tail-less, after this fashion, “At the same instant, the Sultan and his courtiers found themselves assaulted by invisible agents, who, tearing off their robes, whipped them with scourges till the blood flowed in streams from their lacerated backs. At length the punishment ceased, but the mortification of the Sultan did not end here, for all the gold which the Dirveshe had transmuted returned to its original metals. Thus, by his unjust credulity, was a weak Prince punished for his ungrateful folly. The barber and his son also were not to be found, so that the sultan could gain no intelligence of the Dirveshe, and he and his courtiers became the laughing-stock of the populace for years after their merited chastisement.” Is nothing to be left for the reader’s imagination?

  167 See under the same name the story in my Suppl. vol. i. 162; where the genealogy and biography of the story is given. I have translated the W.M. version because it adds a few items of interest. A marginal note of Scott’s (in the W.M. MS. v. 196) says that the “Tale is similar to Lesson iv. in the Tirrea Bede.” See note at the end of this History.

  168 For the Badawí tent, see vol. vii. 109.

  169 In text “Birkah” = a fountain-basin, lake, pond, reservoir. The Bresl. Edit. has “Sardáb” = a souterrain.

  170 Arab. “Jummayz”: see vol. iii. 302. In the Bresl. Edit. it is a “tall tree,” and in the European versions always a “pear-tree,” which is not found in Badawi-land.

  171 “Adí” in Egyptian (not Arabic) is = that man, the (man) here; “Adíní” (in the text) is = Here am I, me voici. Spitta Bey (loc. cit. iv. 20, etc.)

  172 Arab. “Ma’múrah.” In the Bresl. Edit. “the place is full of Jinns and Marids.” I have said that this supernatural agency, ever at hand and ever credible to Easterns, makes this the most satisfactory version of the world-wide tale.

  173 The planet Mars.

  174 The Asiatics have a very contemptible opinion of the

  Russians, especially of the females, whom they believe to be void of common modesty. Our early European voyagers have expressed the same idea. — Scott.

  175 i.e. having enjoyed the woman. — R.F.B.

  176 The reader will doubtless recollect the resemblance which the plot of this lesson bears to Pope’s January and May, and to one of Fontaine’s Tales. Eenaiut Olla acknowledges his having borrowed it from the Brahmins, from whom it may have travelled through some voyage to Europe many centuries past, or probably having been translated in Arabic or Persian, been brought by some crusader, as were many Asiatic romances, which have served as the groundwork of many of our old stories and poems. — Scott.

  177 In Scott (vi. 352) “Adventures of Aleefa and Eusuff.” This long and somewhat longsome history is by another pen, which is distinguished from the ordinary text by constant attempts at fine writing, patches of Saj’a or prose-rhyme and profuse poetry, mostly doggerel. I recommend it to the student as typically Arabian with its preponderance of verse over prose, its threadbare patches made to look meaner by the purpureus pannus; its immoderate repetition and its utter disregard of order and sequence. For the rest it is unedited and it strikes me as a sketch of adventure calculated to charm the Fellah-audience of a coffee-house, whose delight would be brightened by the normal accompaniment of a tambourine or a Rabábah, the one-stringed viol.

  178 This P. N. has occurred in vol. vi. 8, where I have

  warned readers that it must not be confounded with the title

  “Maháráj” = Great Rajah. Scott (vi. 352) writes “Mherejaun,” and

  Gauttier (vi. 380) “Myr-djyhan” (Mír Jahán = Lord Life).

  179 I need not inform the civilised reader that this “feeling conception” is unknown except in tales.

  180 i.e. “The Slim-waisted.” Scott (vi. 352) persistently corrupts the name to “Aleefa,” and Gauttier (vi. 380) follows suit with “Alifa.”

  181 In text “Al-Istikhráj,” i.e. making “elegant extracts.”

  182 These lines are the merest doggerel of a strolling Ráwí, like all the pičces d’occasion in this MS.

  183 Which are still worse: two couplets rhyme in ání, and one in álí, which is not lawful.

  184 In text “Dayr Nashshábah,” a fancy name.

  185 So in text: the name is unknown to me; its lit. meaning would be, “of high-breasted Virgins.”

  186 In text “Al-Jay’a” which is a well-omened stone like the ‘Akík = carnelian. The Arabs still retain our medićval superstitions concerning precious stones, and of these fancies I will quote a few. The ruby appeases thirst, strengthens cardiac action and averts plague and “thunderbolts.” The diamond heals diseases, and is a specific against epilepsy or the “possession” by evil spirits: this is also the specialty of the emerald, which, moreover, cures ophthalmia and the stings of scorpions and bites of venomous reptiles, blinding them if placed before their eyes. The turquoise is peculiarly auspicious, abating fascination, strengthening the sight, and, if worn in a ring, increasing the milk of nursing mothers: hence the blue beads hung as necklaces to cattle. The topaz (being yellow) is a prophylactic
against jaundice and bilious diseases. The bloodstone when shown to men in rage causes their wrath to depart: it arrests hemorrhage, heals toothache, preserves from bad luck, and is a pledge of long life and happiness. The “cat’s-eye” nullifies Al-Ayn = malign influence by the look, and worn in battle makes the wearer invisible to his foe. This is but a “fist-full out of a donkey-load,” as the Persians say: the subject is a favourite with Eastern writers.

  187 Or white lead: in the text it is “Sapídaj,” corresponding with the “Isfidaj” of vol. vi. 126.

  188 In the text “Bashkhánah”; corr. of the Pers.

  “Peshkhánah” = state-tents sent forward on the march.

  189 This phrase, twice repeated, is the regular formula of the Ráwí or professional reciter; he most unjustifiably, however, neglects the “Inshallah.”

  190 The revetment of the old wells in Arabia is mostly of dry masonry.

  191 [Ar. “Tawánís,” with a long final to rhyme with

  “Kawádís,” instead of the usual “Tawánis,” pl. of “Taunas,” which Dozy (Suppl. s.v.) identifies with the Greek t???? in the sense of cable. — ST.]

  192 In Arab. “Hajárata ‘l-Bahramán.”

  193 In text “Zamakú-há.”

  194 I can see little pertinence in this couplet: but that is not a sine quâ non amongst Arabs. Perhaps, however, the Princess understands that she is in a gorgeous prison and relieves her heart by a cunning hint.

  195 I again omit “Saith the Reciter of this marvellous relation,” a formula which occurs with unpleasant reiteration.

  196 i.e. she cried “Astaghfiru ‘llah” (which strangers usually pronounce “Astaffira ‘llah”); a pious exclamation, humbling oneself before the Creator, and used in a score of different senses, which are not to be found in the dictionaries.

  197 In vol. viii. 183, there are two couplets of which the first is here repeated.

  198 [Here the translator seems to read “Khams Ghaffár,” = five pardoners,where however, grammar requires a plural after “khams.” I take “khams” to be a clerical error for “Khamr” = wine, and read the next word “‘ukár,” which is another name for wine, but is also used adjectively together with the former, as in the Breslau Edition iv. 6 “al-Khamr al-’ukár” = choice wine. — ST.]

  199 I understand this as the cupbearer who delights the five senses.

  200 In the original we have, “Saith the Sayer of this delectable narrative, the strange and seld-seen (and presently we will return to the relation full and complete with its sense suitable and its style admirable), anent what befel and betided of Destinies predestinate and the will of the Lord preordinate which He decreed and determined to His creatures.” I have omitted it for uniformity’s sake.

  201 Meaning “The easy-tempered.” Scott (vi. 354) writes

  “Sohul.”

  202 In text “Litám” = the mouth-band for man: ii. 31, etc. The “Mutalathsimín” in North Africa are the races, like the Tawárik, whose males wear this face-swathe of cloth.

  203 “Drowned in her blood,” says the text which to us appears hyperbole run mad. So when King Omar (vol. ii. 123) violently rapes the unfortunate Princess Abrízah “the blood runs down the calves of her legs.” This is not ignorance, but that systematic exaggeration which is held necessary to impressionise an Oriental audience.

  204 For this allusion see vol. v. 191.

  205 This physical sign of delight in beauty is not recognised in the literature of Europe, and The Nights usually attributes it to old women.

  206 In text “Himŕ” = the private and guarded lands of a Badawi tribe; viii. 102.

  207 In text “Daylakí.”

  208 A small compact white turband and distinctive sign of the True Believers: see vol. viii. 8.

  209 [The words in the text seem to be: “wa Talattuf Alfázak wa Ma’áník al-hisán” = and for the pleasingness of thy sayings and meanings so fine and fair. — ST.]

  210 [The Arabic seems here to contain a pun, the consonantic outline of “Tasht” = “basin” being the same as of “tashshat” = she was raining, sprinkling. — ST.]

  211 In Arab. “Yá Wárid”: see vol. iii. 56.

  212 The growing beard and whisker being compared with black letters on a white ground.

  213 In the text these seven couplets form one quotation, although the first three rhyme in — úru and the second four in — íru.

  214 This “diapedesis” of bloodstained tears is frequently mentioned in The Nights; and the “Bloody Sweat” is well-known by name. The disease is rare and few have seen it whilst it has a certain quasi-supernatural sound from the “Agony and bloody sweat” in the Garden of Gethsemane. But the exudation of blood from the skin was described by Theophrastus and Aristotle and lastly by Lucan in these lines: —

  — Sic omnia membra

  Emisere simul rutilum pro sanguine virus.

  Sanguis erant lachrymć, etc.

  Of Charles IX. of France Mezaray declares “Le sang lui rejaillait par les pores et tous les conduits de son corps,” but the superstitious Protestant holds this to be a “judgment.” The same historian also mentions the phenomenon in a governor condemned to die; and Lombard in the case of a general after losing a battle and a nun seized by banditti — blood oozed from every pore. See Dr. Millingen’s “Curiosities of Medical Experience,” , London, Bentley, 1839.

  215 [I read this line: “Fí Hayyi-kum Taflatun|háma ‘l-Fawádu bi-há (Basít)” and translate: In your clan there is a maiden of whom my heart is enamoured. In the beginning of the next line the metre requires “tazakkarat,” which therefore refers to “Aghsun,” not to the speaker: “the branches remember (and by imitating her movements show that they remember) the time when she bent aside, and her bending, graceful beyond compare, taught me that her eyes kept watch over the rose of her cheek and knew how to protect it from him who might wish to cull it.” This little gem of a Mawwál makes me regret that so many of the snatches of poetry in this MS. are almost hopelessly corrupted. — ST.]

  216 In the text “Simá’a,” lit. hearing, applied idiomatically to the ecstasy of Darwayshes when listening to esoteric poetry.

  217 The birds mentioned in the text are the “Kumrí” (turtle-dove), the “Shabaytar” [also called “Samaytar” and “Abu al-’Ayzar” = the father of the brisk one, a long-necked water bird of the heron kind. — ST.], the Shuhrúr (in MS. Suhrúr) = a blackbird [the Christians in Syria call St. Paul “Shuhrúr al-Kanísah,” the blackbird of the Church, on account of his eloquence. — ST.], the “Karawán,” crane or curlew (Charadrius ćdicnemus) vol. vi. 1; the “Hazár;” nightingale or bird of a thousand songs, vol. v. 48; the “Hamám,” ruffed pigeon, culver, vol. v. 49; the “Katá,” or sandgrouse, vols. i. 131, iv. 111, etc.; and the “Sammán” or quail, Suppl. vol. vi. 66.

  218 The “Sá’ah,” I may here remark, is the German Stunde, our old “Stound,” somewhat indefinite but meaning to the good Moslem the spaces between prayer times. The classical terms, Al-Zuhŕ (undurn-hour, or before noon) and Maghrib = set of sun, become in Badawi speech Al-Ghaylah = siesta-time and Ghaybat al-Shams. (Doughty, index.)

  219 For the beautiful song of the lute, referred to here, see vol. viii. 281.

  220 Alluding to the “Takht Raml,” table of sand, geomantic table?

  221 As before noted, her love enables her to deal in a somewhat of prophetic strain.

  222 This scene may sound absurd; but it is admirable for its materialism. How often do youthful lovers find an all-sufficient pastime in dressing themselves up and playing the game of mutual admiration. It is well nigh worthy of that “silliest and best of love-stories” — Henrietta Temple.

  223 The text bluntly says “Wa Nikáh,” which can mean nothing else.

  224 Scott calls him “Yiah”: vi. 354.

  225 Arab. “Akhbarú-hu,” alluding to the lord Yahyŕ.

  226 Here I presume a “Kála” (quoth he) is omitted; for the next sentence seems appropriate to Yusuf.

  227 In
Arab. “Tastaghís” = lit. crying out “Wa Ghausáh” — Ho, to my aid!

  228 The “Zug” or draught which gave him rheumatism — not a romantic complaint for a young lover. See vol. ii. 9. But his power of sudden invention is somewhat enviable, and lying is to him, in Hindustani phrase, “easy as drinking water.”

  229 Who evidently ignored or had forgotten the little matter of the concubine, so that incident was introduced by the story-teller for mere wantonness.

  230 In text “Mazbúh” = slaughtered for food.

  231 i.e. “I suffer from an acute attack of rheumatism” — a complaint common in even the hottest climates.

  232 Needless to say that amongst Moslems, as amongst Christians, the Israelite medicine-man has always been a favourite, despite an injunction in the “Díním” (Religious Considerations) of the famous Andalusian Yúsuf Caro. This most fanatical work, much studied at Tiberias and Safet (where a printing-press was established in the xvith century) decides that a Jewish doctor called to attend a Goi (Gentile) too poor to pay him is bound to poison his patient — if he safely can.

  233 Lit. “The-Bull-(Taur for Thaur or Saur)numbered-and-for-battle-day-lengthened.” In p.30 this charger is called, “The-bull-that-spurneth-danger-on-battle-day.” See vol. vi. 270 for a similar compound name, The-Ghul-who-eateth-man-we-pray-Allah-for-safety.

  234 In text “Al-Járiyah rádih,” the latter word being repeated in p.282, where it is Rádih a P.N. [Here also I would take it for a P.N., for if it were adjective to “al-Járiyah” it should have the article. — ST.]

  235 The “Radíf,” or back-rider, is common in Arabia, esp. on dromedaries when going to the Razzia: usually the crupper-man loads the matchlock and his comrade fires it.

  236 The text has “thirty,” evidently a clerical error.

  237 Arab. “Sakhtúr” for “Shakhtúr,” vol. vii. 362.

  238 Doggerel fit only for the coffee-house.

  239 In text “Ta’ayyun” = influence, especially by the “‘Ayn,” or (Evil) Eye.

  240 I have somewhat abridged the confession of the Princess, who carefully repeats every word known to the reader. This iteration is no objection in the case of a coffee-house audience to whom the tale is told bit by bit, but it is evidently unsuited for reading.