Vathek and Other Stories

by William Beckford

  Page 61. lamb à la crême

  No dish amongst the Easterns was more generally admired. The Caliph Abdolmelek, at a splendid entertainment, to which whoever came was welcome, asked Amrou, the son of Hareth, what kind of meat he preferred to all others. The old man answered: ‘An ass’s neck, well seasoned and roasted.’ ‘But what say you,’ replied the Caliph, ‘to the leg or shoulder of a LAMB à la crême?’ and added,

  ‘How sweetly we live if a shadow would last!’

  M.S. Baud. Numb. 161, A, Ockley’s Hist, of the Saracens, vol. II. p. 277.1

  Page 61. made the dwarfs dance against their will

  Ali Chelebi al Moufti, in a treatise on the subject, held that dancing, after the example of the derviches, who made it a part of their devotion, was allowable. But in this opinion he was deemed to be heterodox; for Mahometans, in general place dancing amongst the things that are forbidden. D’Herbelot, p. 98.

  Page 61. durst not refuse the commander of the faithful

  The mandates of Oriental potentates have ever been accounted irresistible. Hence the submission of these devotees to the will of the Caliph. Esther, i. 19. Daniel vi. 8. Ludeke Expos. brevis, p. 60.

  Page 61. properly lubricated with the balm of Mecca

  Unguents, for reasons sufficiently obvious, have been of general use in hot climates. According to Pliny, ‘at the time of the Trojan war, they consisted of oils PERFUMED with the odours of flowers, and, chiefly, of ROSE.’2 –Hasselquist3 speaks of oil, impregnated with the tuberose and jessamine; but the unguent here mentioned was preferred to every other. Lady M. W. Montagu, desirous to try its effects, seems to have suffered materially from having improperly applied it.

  Page 61. black eunuchs, sabre in hand

  In this manner the apartments of the ladies were constantly guarded. Thus, in the story of the enchanted horse, Firouz Schah, traversing a strange palace by night, entered a room, ‘and, by the light of a lanthorn, saw that the persons he had heard snoring, were black eunuchs with naked sabres by them; which was enough to inform him that this was the guard-chamber of some queen or princess.’ Arabian Nights, vol. IV. p. 189.

  Page 62. to let down the great swing

  The swing was an exercise much used in the apartments of the Eastern ladies, and not only contributed to their amusement, but also to their health. Tales of Inatulla, vol. I. p. 259.

  Page 62. melodious Philomel, I am thy rose

  The passion of the nightingale for the rose is celebrated over all the East. Thus, Mesihi, as translated by Sir W. Jones:

  Come, charming maid, and hear thy poet sing,

  Thyself the rose, and he the bird of Spring:

  Love bids him sing, and Love will be obey’d,

  Be gay: too soon the flowers of Spring will fade.1

  Page 63. oil spilt in breaking the lamps

  It appears from Thevenot, that illuminations were usual on the arrival of a stranger, and he mentions, on an occasion of this sort, two hundred lamps being lighted. The quantity of oil, therefore, spilt on the margin of the bath, may be easily accounted for, from this custom.

  Page 63. calenders

  These were a sort of men amongst the Mahometans, who abandoned father and mother, wife and children, relations and possessions, to wander through the world, under a pretence of religion, entirely subsisting on the fortuitous bounty of those they had the address to dupe. D’Herbelot, Suppl. p. 204.

  Page 63. santons

  A body of religionists who were also called abdals, and pretended to be inspired with the most enthusiastic raptures of divine love. They were regarded by the vulgar as saints. Olearius, tom. I. p. 971. D’Herbelot, p. 5.

  Page 63. derviches

  The term dervich signifies a poor man, and is the general appellation by which a Mahometan monk is named. There are, however, discriminations that distinguish this class from the others already mentioned. They are bound by no vow of poverty, they abstained not from marriage, and, whenever disposed, they may relinquish both their blue shirt and profession. D’Herbelot, Suppl. 214. – It is observable that these different orders, though not established till the reign of Nasser al Samani, are notwithstanding mentioned by our author as coeval with Vathek, and by the author of the Arabian Nights, as existing in the days of Haroun al Raschid: so that the Arabian fabulists appear as inattentive to chronological exactness in points of this sort, as our immortal dramatist himself.

  Page 63. Bramins

  These constitute the principal caste of the Indians, according to whose doctrine Brahma, from whom they are called, is the first of the three created beings, by whom the world was made. This Brahma is said to have communicated to the Indians four books, in which all the sciences and ceremonies of their religion are comprized. The word Brahma, in the Indian language, signifies pervading all things. The Brahmins lead a life of most rigid abstinence, refraining not only from the use, but even the touch, of animal food; and are equally exemplary for their contempt of pleasures and devotion to philosophy and religion. D’Herbelot, p. 212. Bruckeri Hist. Philosoph. tom. I. p. 194.

  Page 64. faquirs

  This sect are a kind of religious anchorets, who spend their whole lives in the severest austerities and mortification. It is almost impossible for the imagination to form an extravagance that has not been practised by some of them, to torment themselves. As their reputation for sanctity rises in proportion to their sufferings, those amongst them are reverenced the most, who are most ingenious in the invention of tortures, and persevering in enduring them. Hence some have persisted in sitting or standing for years together in one unvaried posture; supporting an almost intolerable burden; dragging the most cumbrous chains; exposing their naked bodies to the scorching sun, and hanging with the head downward before the fiercest fires. Relig. Ceremon. vol. III. p. 264, &c. White’s Sermons, p. 504.

  Page 64. some that cherished vermi

  In this attachment they were not singular. The Emperor Julian 1 not only discovered the same partiality, but celebrated, with visible complacency, the shaggy and populous beard, which he fondly cherished; and even ‘The Historian of the Roman Empire’ affirms ‘that the little animal is a beast familiar to man, and signifies love.’ Vol. II. p. 343.2

  Page 64. Visnow and Ixhora

  Two deities of the Hindoos. The traditions of their votaries are, probably, allegorical; but without a key to disclose their mystic import, they are little better than senseless jargon; and, with the key, downright nonsense.

  Page 64. talapoin

  This order, which abounds in Siam, Laos, Pegu, and other countries, consistsof different classes, and both sexes, but chiefly of men. Relig. Ceremon. vol. IV. p. 62, &c.

  Page 64. objects of pity were sure to swarm around him

  Ludeke mentions the practice of bringing those who were suffering under any calamity, or had lost the use of their limbs, & c. into public, for the purpose of exciting compassion. On an occasion, therefore, of this sort, when Fakreddin, like a pious Mussulman, was publicly to distribute his alms, and the commander of the faithful to make his appearance, such an assemblage might well be expected. The Eastern custom of regaling a convention of this kind is of great antiquity, as is evident from the parable of the king, in the Gospels, who entertained the maimed, the lame, and the blind; nor was it discontinued when Dr Pocock visited the East. Vol. I. p. 182.

  Page 65. small plates of abominations

  The Koran hath established several distinctions relative to different kinds of food, in imitation of the Jewish prescriptions; and many Mahometans are so scrupulous as not to touch the flesh of any animal over which, inarticulo mortis,1 the butcher had omitted to pronounce the Bismillah. Relig. Cerem. Vol. VII. p. 110.

  Page 65. Sinai

  This mountain is deemed by Mahometans the noblest of all others, and even regarded with the highest veneration, because the divine law was promulgated from it. D’Herbelot, p. 812.

  Page 65. Peries

  The word Peri, in the Persian language, sign
ifies that beautiful race of creatures which constitutes the link between angels and men. See note to page 6.

  Page 65. butterflies of Cachemire

  The same insects are celebrated in an unpublished poem by Mesihi. Sir Anthony Shirley relates, that it was customary in Persia ‘to hawke after butterflies with sparrows, made to that use, and stares.’2 – It is, perhaps, to this amusement that our Author alludes in the context.

  Page 66. Megnoun and Leilah

  These personages are esteemed amongst the Arabians as the most beautiful, chaste, and impassioned of lovers; and their amours have been celebrated with all the charms of verse in every Oriental language. The Mahometans regard them, and the poetical records of their love, in the same light as the Bridegroom and Spouse, and the Song of Songs are regarded by the Jews. D’Herbelot, p. 573.

  Page 66. dart the lance in the chace

  Throwing the lance was a favourite pastime with the young Arabians; and so expert were they in this practice (which prepared them for the mightier conflicts, both of the chace and war) that they could bear off a ring on the points of their javelins. Richardson’s Dissertat. p. 198. 281.

  Page 66. The two brothers had mutually engaged their children to each other

  Contracts of this nature were frequent amongst the Arabians. Another instance occurs in the Story of Noureddin Ali and Benreddin Hassan.

  Page 67. Nouronihar loved her cousin, more than her own beautiful eyes

  This mode of expression not only occurs in the sacred writers, but also in the Greek and Roman. Thus Catullus says:

  Quem plus illa oculis suis amabat.1

  Page 67. the same long languishing look

  So Ariosto:

  – negri occhi, –

  Pietosi a riguardare, a mover parchi.2

  Page 67. Shaddukian and Ambreabad

  These were two cities of the Peries, in the imaginary region of Ginnistan, the former signifies pleasure and desire, the latter the city of Ambergris. See Richardson’s Dissertat p. 169.

  Page 68. a spoon of cocknos

  The cocknos is a bird whose beak is much esteemed for its beautiful polish, and sometimes used as a spoon. Thus, in the History of Atalmulck and Zelica Begum, it was employed for a similar purpose: – ‘Zelica having called for refreshment, six old slaves instantly brought in and distributed Mahramas, and then served about in a great bason of Martabam, a salad made of herbs of various kinds, citron juice, and the pith of cucumbers. They served it first to the Princess in a cocknos’ beak: she took a beak of the salad, eat it, and gave another to the next slave that sat by her on her right hand; which slave did as her mistress had done.’

  Page 69. Goules

  Goul, or ghul, in Arabic, signifies any terrifying object, which deprives people of the use of their senses. Hence it became the appellative of that species of monster which was supposed to haunt forests, cemeteries, and other lonely places; and believed not only to tear in pieces the living, but to dig up and devour the dead. Richardson’s Dissert. p. 174. 274.

  Page 69. feathers of the heron, all sparkling with carbuncles

  Panaches of this kind are amongst the attributes of Eastern royalty. Tales Inatulla, vol. ii. p. 205.

  Page 70. the carbuncle of Giamschi

  This mighty potentate was the fourth sovereign of the dynasty of the Pischadians, and brother or nephew to Tahamurath. His proper name was giam or gem, and sched, which in the language of the ancient Persians denominated the sun: an addition, ascribed by some to the majesty of his person, and by others to the splendour of his actions. One of the most magnificent monuments of his reign was the city of Istakhar, of which Tahamurath had laid the foundations. This city, at present called Gihil-, or Tchil-minar, from the forty columns reared in it by Homai, or (according to our author and others) by Soliman Ben Daoud, was known to the Greeks by the name of Persepolis: and there is still extant in the East a tradition, that, when Alexander1 burnt the edifices of the Persian kings, seven stupendous structures of Giamschid were consumed with his palace.

  Page 70. the torches were extinguishe

  To the union here prefigured, the following lines may be applied:

  Non Hymenaeus adest illi, non gratia lecto

  Eumenides tenuere faces de funere raptas:

  Eumenides stravere torum.2

  Page 70. She clapped her hands

  This was the ordinary method in the East of calling the attendants in waiting. See Arabian Nights. vol. I. p. 5. 106. 193, &c.

  Page 73. Funeral vestments were prepared; their bodies washed, &c

  The rites here practised had obtained from the earliest ages. Most of them may be found in Homer3 and the other poets of Greece. Lucian4 describes the dead in his time as washed, perfumed, vested, and crowned, with the flowers most in season; or, according to other writers, those in particular which the deceased were wont to prefer.

  Page 73. all instruments of music were broken

  Thus, in the Arabian Nights: ‘Haroun al Raschid wept over Schemselnihar, and, before he left the room, ordered all the musical instruments to be broken.’ Vol. II. p. 196.

  Page 73. Imans began to recite their prayers

  An iman is the principal priest of a mosque. It was the office of the imans to precede the bier, praying as the procession moved on. Relig. Cerem. vol. VII. p. 117.

  Page 74. the angel of death had opened the portal of some other world

  The name of this exterminating angel is Azrael, and his office is to conduct the dead to the abode assigned them; which is said by some to be near the place of their interment. Such was the office of Mercury1 in the Grecian Mythology. Sale’s Prelim. Disc. p. 101. Hyde in notis ad Bobov. p. 19. R. Elias, in Tishbi. Buxtorf Synag. Jud. et Lexic. Talmud. Homer. Odyss.

  Pae 74. Monker and Nekir

  These are two black angels of a tremendous appearance, who examine the departed on the subject of his faith: by whom, if he give not a satisfactory account, he is sure to be cudgelled with maces of red-hot iron, and tormented more variously than words can describe. Relig. Ceremon. vol. VII, p. 59. 68,118. vol. V. p. 290. Sale’s Prelim. Disc. p. 101.

  Page 74. the fatal bridge

  This bridge, called in Arabick al Siral, and said to extend over the infernal gulph, is represented as narrower than a spider’s web, and sharper than the edge of a sword. Yet the paradise of Mahomet can be entered by no other avenue. Those indeed who have behaved well need not be alarmed; mixed characters will find it difficult; but the wicked soon miss their standing, and plunge headlong into the abyss. Pocock in Port. Mos. p. 282, &c.

  Page 75. a certain series of years

  According to the tradition from the Prophet, not less than nine hundred, nor more than seven thousand.

  Page 75. the sacred camel

  It was an article of the Mahometan creed, that all animals would be raised again, and some of them admitted into paradise. The animal here mentioned appears to have been of the those white-winged CAMELS caparisoned with gold, which Ali affirmed would be provided to convey the faithful. Relig. Cer. vol. VII, p. 70. Sale’s Prelim. Disc. p. 112. Al janheri. Ebno’l Athir, &c.

  Page 75. the Caliph presented himself to the emir in a new ligh

  The propensity of a vicious person, in affliction, to seek consolation from the ceremonies of religion, is an exquisite trait in the character of Vathek.

  Page 79. wine hoarded up in bottles, prior to the birth of Mahomet

  The prohibition of wine by the Prophet materially diminished its consumptio within the limits of his own dominions. Hence a reserve of it might be expected, of the age here specified. The custom of hoarding wine was not unknown to the Persians, though not so often practised by them, as by the Greeks and the Romans.

  ‘I purchase’ (says Lebeid) ‘the old liquor, at a dear rate, in dark leathern bottles, long reposited; or in casks black with pitch, whose seals I break, and then fill the cheerful goblet.’1 Moallakat, p. 53.

  Page 79. excavated ovens in the rock

  As s
ubstitutes for the portable ovens, which were lost.

  Page 81. the confines of some cemetery

  Places of interment in the East were commonly situated in scenes of solitude. We read of one in the history of the first calender, abounding with so many monuments, that four days were successively spent in it without the inquirer being able to find the tomb he looked for: and, from the story of Ganem, it appears that the doors of these cemeteries were often left open. Arabian Nights, vol. II. p. 112.

  Page 83. a Myrabolan comfit

  The invention of this confection is attributed by M. Cardonne 2 to Avicenna,3 but there is abundant reason, exclusive of our author’s authority, to suppose it of a much earlier origin. Both the Latins and Greeks were acquainted with the balsam, and the tree that produced it was indigenous in various parts of Arabia.

  Page 84. blue fishes

  Fishes of the same colour are mentioned in the Arabian Nights; and, like these, were endowed with the gift of speech.

  Page 85. astrolabes

  The mention of the astrolabe may be deemed incompatible, at first view, with chronological exactness, as there is no instance of any being constructed by a Mussulman, till after the time of Vathek. It may, however, be remarked, to go no higher, that Sinesius, bishop of Ptolemais, invented one in the fifth century; and that Carathis was not only herself a Greek, but also cultivated those sciences which the good Mussulmans of her time all held in abhorrence. Bailly, Hist. de l’ Astronom. Moderne, tom. I. p. 563. 573.4

  Page 86. On the banks of the stream, hives and oratories

  The bee is an insect held in high veneration amongst the Mahometans, it being pointed out in the Koran, ‘for a sign unto the people that understand.’ It has been said, in the same sense: ‘Go to the ant, thou sluggard,’ Prov. vi. 6. The santons, therefore, who inhabit the fertile banks of Rocnabad, are not less famous for their hives than their oratories. D’Herbelot, p. 717.