A plain and literal translation of the Arabian nights entertainments, now entituled The Book of the Thousand Nights and a Night, Volume 4 (of 17). Richard Francis BurtonЧитать онлайн книгу.

and innovations (as in the Azan or prayer-call), greatly to the scandal of their co-religionists. Even in the present day the hatred between these representatives of Arab monotheism and Persian Guebrism continues unabated. I have given sundry instances in my Pilgrimage, e. g. how the Persians attempt to pollute the tombs of the Caliphs they abhor.

48

Arab. “Sakká,” the Indian “Bihishtí” (man from Heaven): Each party in a caravan has one or more.

49

These “Kirámát” or Saints’ miracles, which Spiritualists will readily accept, are recorded in vast numbers. Most men have half a dozen to tell, each of his “Pír” or patron, including the Istidráj or prodigy of chastisement (Dabistan, iii. 274).

50

Great-grand-daughter of the Imam Hasan, buried in Cairo and famed for “Kirámát.” Her father, governor of Al-Medinah, was imprisoned by Al-Mansur and restored to power by Al-Mahdi. She was married to a son of the Imam Ja’afar al-Sadik and lived a life of devotion in Cairo, dying in A.H. 218 = 824. The corpse of the Imam al-Shafi’i was carried to her house, now her mosque and mausoleum: it stood in the Darb al-Sabúa which formerly divided Old from New Cairo and is now one of the latter’s suburbs. Lane (M. E. chapt. x.) gives her name but little more. The mention of her shows that the writer of the tale or the copyist was a Cairene: Abd al-Kadir is world-known: not so the “Sitt.”

51

Arab. “Farkh akrab” for Ukayrib, a vulgarism.

52

The usual Egyptian irreverence: he relates his abomination as if it were a Hadis or Tradition of the Prophet with due ascription.

53

A popular name, dim. of Zubdah, cream, fresh butter, “creamkin.”

54

Arab. “Mustahall,” “Mustahill” and vulg. “Muhallil” (= one who renders lawful). It means a man hired for the purpose who marries pro formâ and after wedding, and bedding with actual consummation, at once divorces the woman. He is held the reverse of respectable and no wonder. Hence, probably, Mandeville’s story of the Islanders who, on the marriage-night, “make another man to lie by their wives, to have their maidenhead, for which they give great hire and much thanks. And there are certain men in every town that serve for no other thing; and they call them cadeberiz, that is to say, the fools of despair, because they believe their occupation is a dangerous one.” Burckhardt gives the proverb (No. 79), “A thousand lovers rather than one Mustahall,” the latter being generally some ugly fellow picked up in the streets and disgusting to the wife who must permit his embraces.

55

This is a woman’s oath, not used by men.

56

Pronounced “Yá Sín” (chapt. xxxvi.) the “heart of the Koran” much used for edifying recitation. Some pious Moslems in Egypt repeat it as a Wazífah, or religious task, or as masses for the dead, and all educated men know its 83 versets by rote.

57

Arab. “Ál Dáúd” = the family of David, i. e. David himself, a popular idiom. The prophet’s recitation of the “Mazámir” (Psalter) worked miracles.

58

There is a peculiar thickening of the voice in leprosy which at once betrays the hideous disease.

59

These lines have occurred in Night clxxxiii. I quote Mr. Payne (in loco) by way of variety.

60

Where the “Juzám” (leprosy, elephantiasis, morbus sacrum, etc. etc.) is supposed first to show: the swelling would alter the shape. Lane (ii. 267) translates “her wrist which was bipartite.”

61

Arab. “Zakariyá” (Zacharias): a play upon the term “Zakar” = the sign of “masculinity.” Zacharias mentioned in the Koran as the educator of the Virgin Mary (chapt. iii.) and repeatedly referred to (chapt. xix. etc.), is a well-known personage amongst Moslems and his church is now the great Cathedral-Mosque of Aleppo.

62

Arab. “Ark al-Haláwat” = vein of sweetness.

63

Arab. “Futúh,” which may also mean openings, has before occurred.

64

i. e. four times without withdrawing.

65

i. e. a correspondence of size, concerning which many rules are given in the Ananga-ranga Shastra which justly declares that discrepancy breeds matrimonial troubles.

66

Arab. “Ghuráb al-Bayn” = raven of the waste or the parting: hence the bird of Odin symbolises separation (which is also called Al-bayn). The Raven (Ghurab = Heb. Oreb and Lat. Corvus, one of the prehistoric words) is supposed to be seen abroad earlier than any other bird; and it is entitled “Abu Zájir,” father of omens, because lucky when flying towards the right and v. v. It is opposed in poetry to the (white) pigeon, the emblem of union, peace and happiness. The vulgar declare that when Mohammed hid in the cave the crow kept calling to his pursuers, “Ghár! Ghár!” (cavern, cavern): hence the Prophet condemned him to wear eternal mourning and ever to repeat the traitorous words. This is the old tale of Coronis and Apollo (Ovid, lib. ii.)

– who blacked the raven o’er

And bid him prate in his white plumes no more.

67

This use of a Turkish title, “Efendi” being = our esquire, and inferior to a Bey, is a rank anachronism, probably of the copyist.

68

Arab. “Samn” = Hind. “Ghi;” butter melted, skimmed and allowed to cool.

69

Arab. “Ya Wadúd;” a title of the Almighty: the Mac. Edit. has “O David!”

70

Arab. “Muwashshahah;” a complicated stanza of which specimens have occurred. Mr. Payne calls it a “ballad,” which would be a “Kunyat al-Zidd.”

71

Arab. “Baháim” (plur. of Bahímah = Heb. Behemoth), applied in Egypt especially to cattle. A friend of the “Oppenheim” house, a name the Arabs cannot pronounce, was known throughout Cairo as “Jack al-baháim” (of the cows.)

72

Lit. “The father of side-locks,” a nickname of one of the Tobba Kings. This “Hasan of the ringlets” who wore two long pig-tails hanging to his shoulders was the Rochester or Piron of his age: his name is still famous for brilliant wit, extempore verse and the wildest debauchery. D’Herbelot’s sketch of his life is very meagre. “His poetry has survived to the present day and (unhappily) we shall hear more of Abu Nowás.” On the subject of these patronymics Lane (Mod. Egypt, chapt. iv.) has a strange remark that “Abu Dáúd is not the Father of Dáúd or Abu Ali the Father of Ali, but whose Father is (or was) Dáúd or Ali.” Here, however, he simply confounds Abu = father of (followed by a genitive), with Abu-h (for Abu-hu) = he, whose father.

73

Arab. “Samúr,” applied in slang language to cats and dogs, hence the witty Egyptians converted Admiral Seymour (Lord Alcester) into “Samúr.”

74

The home-student of Arabic may take this letter as a model even in the present day; somewhat stiff and old-fashioned, but gentlemanly and courteous.

75

Arab. “Salím” (not Sé-lim) meaning the “Safe and sound.”

76

Arab. “Haláwah” = sweetmeat; meaning an entertainment such as men give to their friends after sickness or a journey: it is technically called as above, “The Sweetmeat of Safety.”

77

Arab. “Salát” which from Allah means mercy; from the Angels intercession and pardon; and from mankind blessing. Concerning the specific effects of blessing the Prophet, see Pilgrimage (ii. 70). The formula is often slurred over when a man is in hurry to speak: an interrupting friend will say “Bless the Prophet!” and he does so by ejaculating “Sa’am.”

78

Persian, meaning originally a command: it is now applied to a Wazirial order as opposed to the “Irádah,” the Sultan’s order.

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