Chapter 5

his Lord." Mr. Rodwell (in loco) notes that the Satans and Jinnis represent in the Koran (ii. 32, etc.) the evil-principle and finds an admixture of the Semitic Satans and demons with the "Genii from the Persian (Babylonian ?) and Indian (Egyptian ?) mythologies."

[FN#241] Of course she could not see his eyes when they were shut; nor is this mere Eastern inconsequence. The writer means, "had she seen them, they would have showed," etc.

[FN#242] The eyes are supposed to grow darker under the influence of wine and sexual passion.

[FN#243] To keep off the evil eye.

[FN#244] Like Dahnash this is a fanciful P. N., fit only for a Jinni. As a rule the appellatives of Moslem "genii" end inús (oos), as Tarnús, Huliyánus, the Jewish in—nas, as Jattunas; those of the Tarsá (the "funkers" i.e. Christians) in—dús, as Sidús, and the Hindus in—tús, as Naktús (who entered the service of the Prophet Shays, or Seth, and was converted to the Faith). The King of the Genii is Malik Katshán who inhabits Mount Kaf; and to the west of him lives his son-in-law, Abd al-Rahman with 33,000 domestics: these names were given by the Apostle Mohammed. "Baktanús" is lord of three Moslem troops of the wandering Jinns, which number a total of twelve bands and extend from Sind to Europe. The Jinns, Divs, Peris ("fairies") and other pre-Adamitic creatures were governed by seventy-two Sultans all known as Sulayman and the last I have said was Ján bin Ján. The angel Háris was sent from Heaven to chastise him, but in the pride of victory he also revolted with his followers the Jinns whilst the Peris held aloof. When he refused to bow down before Adam he and his chiefs were eternally imprisoned but the other Jinns are allowed to range over earth as a security for man's obedience. The text gives the three orders. flyers. walkers and divers.

[FN#245] i.e. distracted (with love); the Lakab, or poetical name, of apparently a Spanish poet.

[FN#246] Nothing is more "anti-pathetic" to Easterns than lean hips and flat hinder-cheeks in women and they are right in insisting upon the characteristic difference of the male and female figure. Our modern sculptors and painters, whose study of the nude is usually most perfunctory, have often scandalised me by the lank and greyhound-like fining off of the frame, which thus becomes rather simian than human.

[FN#247] The small fine foot is a favourite with Easterns as well as Westerns. Ovid (A.A.) is not ashamed "ad teneros Oscula (not basia or suavia) ferre pedes." Ariosto ends the august person in

Il breve, asciutto, e ritondetto piece, (The short-sized, clean-cut, roundly-moulded foot).

And all the world over it is a sign of "blood," i.e. the fine nervous temperament.

[FN#248] i.e. "full moons": the French have corrupted it to "Badoure"; we to "Badoura." winch is worse.

[FN#249] As has been said a single drop of urine renders the clothes ceremoniously impure, hence a Stone or a handful of earth must be used after the manner of the torche-cul. Scrupulous Moslems, when squatting to make water, will prod the ground before them with the point o f stick or umbrella, so as to loosen it and prevent the spraying of the urine.

[FN#250] It is not generally known to Christians that Satan has a wife called Awwá ("Hawwá" being the Moslem Eve) and, as Adam had three sons, the Tempter has nine, viz., Zu 'l-baysun who rules in bazars. Wassin who prevails in times of trouble. Awan who counsels kings; Haffan patron of wine-bibbers; Marrah of musicians and dancers; Masbut of news-spreaders (and newspapers ?); Dulhán who frequents places of worship and interferes with devotion. Dasim, lord of mansions and dinner tables, who prevents the Faithful saying "Bismillah" and "Inshallah," as commanded in the Koran (xviii. 23), and Lakís, lord of Fire worshippers (Herklots, chap. xxix. sect. 4).

[FN#251] Strong perfumes, such as musk (which we Europeans dislike and suspect), are always insisted upon in Eastern poetry, and Mohammed's predilection for them is well known. Moreover the young and the beautiful are held (justly enough) to exhale a natural fragrance which is compared with that of the blessed in Paradise. Hence in the Mu'allakah of Imr al-Keys:—

Breathes the scent of musk when they rise to rove, * As the Zephyr's breath with the flavour o'clove.

It is made evident by dogs and other fine-nosed animals that every human being has his, or her, peculiar scent which varies according to age and health. Hence animals often detect the approach of death.

[FN#252] Arab. "Kahlá." This has been explained. Mohammed is said to have been born with "Kohl'd eyes."

[FN#253] Hawá al-'uzrí, before noticed (Night cxiv.).

[FN#254] These lines, with the Názir (eye or steward), the Hájib (Groom of the Chambers or Chamberlain) and Joseph, are also repeated from Night cxiv. For the Nazir see Al-Hariri (Nos. xiii. and xxii.)

[FN#255] The usual allusion to the Húr (Houris) from "Hangar," the white and black of the eye shining in contrast. The Persian Magi also placed in their Heaven (Bihisht or Minu) "Huran," or black-eyed nymphs, under the charge of the angel Zamiyád.

[FN#256] In the first hemistich, "bi-shitt 'it wády" (by the wady-bank): in the second, "wa shatta 'l wády" ("and my slayer"— i.e. wády act. part. of wady, killing—"hath paced away").

[FN#257] The double entendre is from the proper names Budúr and Su'ád (Beatrice) also meaning "auspicious (or blessed) full moons."

[FN#258] Arab. "Házir" (also Ahl al-hazer, townsmen) and Bádi, a Badawi, also called "Ahl al-Wabar," people of the camel's hair (tent) and A'aráb (Nomadic) as opposed to Arab (Arab settled or not). They still boast with Ibn Abbas, cousin of Mohammed, that they have kerchiefs (not turbands) for crowns, tents for houses, loops for walls, swords for scarves and poems for registers or written laws.

[FN#259] This is a peculiarity of the Jinn tribe when wearing hideous forms. It is also found in the Hindu Rakshasa.

[FN#260] Which, by the by, are small and beautifully shaped. The animal is very handy with them, as I learnt by experience when trying to "Rareyfy" one at Bayrut.

[FN#261] She being daughter of Al-Dimiryát, King of the Jinns. Mr. W. F. Kirby has made him the subject of a pretty poem.

[FN#262] These lines have occurred in Night xxii. I give Torrens's version (p. 223) by way of variety.

[FN#263] Arab. "Kámat Alfiyyah," like an Alif, the first of the Arabic alphabet, the Heb. Aleph. The Arabs, I have said, took the flag or water leaf form and departed very far from the Egyptian original (we know from Plutarch that the hieroglyphic abecedarium began with "a"), which was chosen by other imitators, namely the bull's head, and which in the cursive form, especially the Phnician, became a yoke. In numerals "Alif" denotes one or one thousand. It inherits the traditional honours of Alpha (as opposed to Omega) and in books, letters and writings generally it is placed as a monogram over the "Bismillah," an additional testimony to the Unity. (See vol. i. p. 1.) In medićval Christianity this place of honour was occupied by the cross: none save the wildest countries have preserved it, but our vocabulary still retains Criss' (Christ-)cross Row, for horn-book, on account of the old alphabet and nine digits disposed in the form of a Latin cross. Hence Tickell ("The Horn-book"):

——Mortals ne'er shall know More than contained of old the Chris'-cross Row.

[FN#264] The young man must have been a demon of chastity.

[FN#265] Arab. "Kirát" from i.e. bean, the seed of the Abrus precatorius, in weight=two to three (English) grains; and in length=one finger-breadth here; 24 being the total. The Moslem system is evidently borrowed from the Roman "as" and "uncia."

[FN#266] Names of women.

[FN#267] Arab. "Amsa" (lit. he passed the evening) like "asbaha" (he rose in the morning) "Azhá" (he spent the forenoon) and "bata" (he spent the night), are idiomatically used for "to be in any state, to continue" without specification of time or season.

[FN#268] Lit. "my liver ;" which viscus, and not the heart, is held the seat of passion, a fancy dating from the oldest days. Theocritus says of Hercules, "In his liver Love had fixed a wound" (Idyl. xiii.). In the Anthologia "Cease, Love, to wound my liver and my heart" (lib. vii.). So Horace (Odes, i. 2); his Latin Jecur and the Persian "Jigar" being evident congeners. The idea was long prevalent and we find in Shakespeare:—

Alas, then Love may be called appetite, No motion of the liver but the palate.

[FN#269] A marvellous touch of nature, love ousting affection; the same trait will appear in the lover and both illustrate the deep Italian saying, "Amor discende, non ascende." The further it goes down the stronger it becomes as of grand-parent for grand-child and vice versa.

[FN#270] This tenet of the universal East is at once fact and unfact. As a generalism asserting that women's passion is ten times greater than man's (Pilgrimage, ii. 282), it is unfact. The world shows that while women have more philoprogenitiveness, men have more amativeness; otherwise the latter would not propose and would nurse the doll and baby. Pact, however, in low-lying lands, like Persian Mazanderan versus the Plateau; Indian Malabar compared with Marátha-land; California as opposed to Utah and especially Egypt contrasted with Arabia. In these hot damp climates the venereal requirements and reproductive powers of the female greatly exceed those of the male; and hence the dissoluteness of morals would be phenomenal, were it not obviated by seclusion, the sabre and the revolver. In cold-dry or hot-dry mountainous lands the reverse is the case; hence polygamy there prevails whilst the low countries require polyandry in either form, legal or illegal (i,e. prostitution) I have discussed this curious point of "geographical morality" (for all morality is, like conscience, both geographical and chronological), a subject so interesting to the lawgiver, the student of ethics and the anthropologist, in "The City of the Saints " But strange and unpleasant truths progress slowly, especially in England.

[FN#271] This morning evacuation is considered, in the East, a sine quâ non of health; and old Anglo-Indians are unanimous in their opinion of the "bard fajar" (as they mispronounce the dawn-clearance). The natives of India, Hindús (pagans) and Hindís (Moslems), unlike Europeans, accustom themselves to evacuate twice a day, evening as well as morning. This may, perhaps, partly account for their mildness and effeminacy; for:—

C'est la constipation qui rend l'homme rigoureux.

The English, since the first invasion of cholera, in October, 1831, are a different race from their costive grandparents who could not dine without a "dinner-pill." Curious to say the clyster is almost unknown to the people of Hindostan although the barbarous West Africans use it daily to "wash 'um belly," as the Bonney-men say. And, as Sonnini notes to propose the process in Egypt under the Beys might have cost a Frankish medico his life.

[FN#272] The Egyptian author cannot refrain from this characteristic polissonnerie; and reading it out is always followed by a roar of laughter. Even serious writers like Al- Hariri do not, as I have noted, despise the indecency.

[FN#273] "'Long beard and little wits," is a saying throughout the East where the Kausaj (= man with thin, short beard) is looked upon as cunning and tricksy. There is a venerable Joe Miller about a schoolmaster who, wishing to singe his long beard short, burnt it off and his face to boot:—which reminded him of the saying. A thick beard is defined as one which wholly conceals the skin; and in ceremonial ablution it must be combed out with the fingers till the water reach the roots. The Sunnat, or practice of the Prophet, was to wear the beard not longer than one hand and two fingers' breadth. In Persian "Kúseh" (thin beard) is an insulting term opposed to "Khush-rísh," a well-bearded man. The Iranian growth is perhaps the finest in the world, often extending to the waist; but it gives infinite trouble, requiring, for instance, a bag when travelling. The Arab beard is often composed of two tufts on the chin-sides and straggling hairs upon the cheeks; and this is a severe mortification, especially to Shaykhs and elders, who not only look upon the beard as one of man's characteristics, but attach a religious importance to the appendage. Hence the enormity of Kamar al-Zaman's behaviour. The Persian festival of the vernal equinox was called Kusehnishín (Thin-beard sitting). An old man with one eye paraded the streets on an ass with a crow in one hand and a scourge and fan in the other, cooling himself, flogging the bystanders and crying heat! heat! (garmá! garmá!). For other particulars see Richardson (Dissertation, p. Iii.). This is the Italian Giorno delle Vecchie, Thursday in Mid Lent, March 12 (1885), celebrating the death of Winter and the birth of Spring.

[FN#274] I quote Torrens (p. 400) as these lines have occurred in Night xxxviii.

[FN#275] Moslems have only two names for week days, Friday, Al-Jum'ah or meeting-day, and Al-Sabt, Sabbath day, that is Saturday. The others are known by numbers after Quaker fashion with us, the usage of Portugal and Scandinavia.

[FN#276] Our last night.

[FN#277] Arab. "Tayf"=phantom, the nearest approach to our "ghost," that queer remnant of Fetishism imbedded in Christianity; the phantasma, the shade (not the soul) of tile dead. Hence the accurate Niebuhr declares, "apparitions (i.e., of the departed) are unknown in Arabia." Haunted houses are there tenanted by Ghuls, Jinns and a host of supernatural creatures; but not by ghosts proper; and a man may live years in Arabia before he ever hears of the "Tayf." With the Hindus it is otherwise (Pilgrimage iii. 144). Yet the ghost, the embodied fear of the dead and of death is common, in a greater or less degree, to all peoples; and, as modern Spiritualism proves, that ghost is not yet laid.

[FN#278] Mr. Payne (iii. 133) omits the lines which are ŕpropos de rein and read much like "nonsense verses." I retain them simply because they are in the text.

[FN#279] The first two couplets are the quatrain (or octave) in Night xxxv.

[FN#280] Arab. "Ar'ar," the Heb. "Aroer," which Luther and the A. V. translate "heath." The modern Aramaic name is "Lizzáb" (Unexplored Syria. i. 68).

[FN#281] In the old version and the Bresl. Edit. (iii. 220) the Princess beats the "Kahramánah," but does not kill her.

[FN#282] 'This is still the popular Eastern treatment of the insane.

[FN#283] Pers. "Marz-bán" = Warden of the Marches, Margrave. The foster-brother in the East is held dear as, and often dearer than, kith and kin.

[FN#284] The moderns believe most in the dawn-dream. —Quirinus

Post mediam noctem visus, quum somnia vera. (Horace Sat. i. 10, 33,)

[FN#285] The Bresl. Edit. (iii. 223) and Galland have "Torf:" Lane (ii. 115) "El-Tarf."

[FN#286] Arab. "Maghzal ;" a more favourite comparison is with a tooth pick. Both are used by Nizami and Al-Hariri, the most "elegant" of Arab writers.

[FN#287] These form a Kasídah, Ode or Elegy= rhymed couplets numbering more than thirteen: If shorter it is called a "Ghazal." I have not thought it necessary to preserve the monorhyme.

[FN#288] Sulaymá dim. of Salmá= any beautiful woman Rabáb = the viol mostly single stringed: Tan'oum=she who is soft and gentle. These fictitious names are for his old flames.

[FN#289] i.e. wine. The distich is highly fanciful and the conceits would hardly occur to a

[FN#290] Arab. "Andam," a term applied to Brazil-wood (also called "Bakkam") and to "dragon's blood," but not, I think, to tragacanth, the "goat's thorn," which does not dye. Andam is often mentioned in The Nights.

[FN#291] The superior merit of the first (explorer, etc.) is a lieu commun with Arabs. So Al-Hariri in Preface quotes his predecessor:—

Justly of praise the price I pay; The praise is his who leads the way.

[FN#292] There were two Lukmans, of whom more in a future page.

[FN#293] This symbolic action is repeatedly mentioned in The Nights.

[FN#294] Arab. "Shakhs"=a person, primarily a dark spot. So "Sawád"=blackness, in Al-Hariri means a group of people who darken the ground by their shade.

[FN#295] The first bath after sickness, I have said, is called "Ghusl al-Sihhah,"—the Washing of Health.

[FN#296] The words "malady" and "disease" are mostly avoided during these dialogues as ill-omened words which may bring on a relapse.

[FN#297] Solomon's carpet of green silk which carried him and all his host through the air is a Talmudic legend generally accepted in Al-Islam though not countenanced by the Koran. chaps xxvii. When the "gnat's wing" is mentioned, the reference is to Nimrod who, for boasting that he was lord of all, was tortured during four hundred years by a gnat sent by Allah up his ear or nostril.

[FN#298] The absolute want of morality and filial affection in the chaste young man is supposed to be caused by the violence of his passion, and he would be pardoned because he "loved much."

[FN#299] I have noticed the geomantic process in my "History of Sindh" (chaps. vii.). It is called "Zarb al-Ram!" (strike the sand, the French say "frapper le sable") because the rudest form is to make on the ground dots at haphazard, usually in four lines one above the other: these are counted and, if even-numbered, two are taken ( ** ); if odd one ( * ); and thus the four lines will form a scheme say * * * * * * This is repeated three times, producing the same number of figures; and then the combination is sought in an explanatory table or, if the practitioner be expert, he pronounces off-hand. The Nights speak of a "Takht Raml" or a board, like a schoolboy's slate, upon which the dots are inked instead of points in sand. The moderns use a "Kura'h," or oblong die, upon whose sides the dots, odd and even, are marked; and these dice are hand-thrown to form the e figure. By way of complication Geomancy is mixed up with astrology and then it becomes a most complicated kind of ariolation and an endless study. "Napoleon's Book of Fate," a chap-book which appeared some years ago, was Geomancy in its simplest and most ignorant shape. For the rude African form see my Mission to Dahome, i. 332, and for that of Darfour, pp. 360-69 of Shaykh Mohammed's Voyage before quoted.

[FN#300] Translators understand this of writing marriage contracts; I take it in a more general sense.

[FN#301] These lines are repeated from Night Ixxv.: with Mr. Payne's permission I give his rendering (iii. 153) by way of variety.

[FN#302] The comparison is characteristically Arab.

[FN#303] Not her "face": the head, and especially the back of the head, must always be kept covered, even before the father.

[FN#304] Arab. "Siwák"=a tooth-stick; "Siwá-ka"=lit. other than thou.

[FN#305] Arab. "Arák"=tooth stick of the wild caper-tree; "Ará-ka" lit.=I see thee. The capparis spinosa is a common desert-growth and the sticks about a span long (usually called Miswák), are sold in quantities at Meccah after being dipped in Zemzem water. In India many other woods are used, date-tree, Salvadora, Achyrantes, phyllanthus, etc. Amongst Arabs peculiar efficacy accompanies the tooth-stick of olive, "the tree springing from Mount Sinai" (Koran xxiii. 20); and Mohammed would use no other, because it prevents decay and scents the mouth. Hence Koran, chaps. xcv. 1. The "Miswák" is held with the unused end between the ring-finger and minimus, the two others grasp the middle and the thumb is pressed against the back close to the lips. These articles have long been sold at the Medical Hall near the "Egyptian Hall," Piccadilly. They are better than our unclean tooth-brushes because each tooth gets its own especial rubbing' not a general sweep; at the same time the operation is longer and more troublesome. In parts of Africa as well as Asia many men walk about with the tooth-stick hanging by a string from the neck.

[FN#306] The "Mehari," of which the Algerine-French speak, are the dromedaries bred by the Mahrah tribe of Al-Yaman, the descendants of Mahrat ibn Haydan. They are covered by small wild camels (?) called Al-Húsh, found between Oman and Al-Shihr: others explain the word to mean "stallions of the Jinns " and term those savage and supernatural animals, "Najáib al-Mahriyah"nobles of the Mahrah.

[FN#307] Arab. "Khaznah"=a thousand purses; now about Ł5000. It denotes a large sum of money, like the "Badrah," a purse containing 10,000 dirhams of silver (Al-Hariri), or 80,000 (Burckhardt Prov. 380); whereas the "Nisáb" is a moderate sum of money, gen. 20 gold dinars=200 silver dirhams.

[FN#308] As The Nights show, Arabs admire slender forms; but the hips and hinder cheeks must be highly developed and the stomach fleshy rather than lean. The reasons are obvious. The Persians who exaggerate everything say e.g. (Husayn Váiz in the Anvár-i-Suhayli):—

How paint her hips and waist ? Who saw A mountain (Koh) dangling to a straw (káh)?

In Antar his beloved Abla is a tamarisk (T. Orientalis). Others compare with the palm-tree (Solomon), the Cypress (Persian, esp. Hafiz and Firdausi) and the Arák or wild Capparis (Arab.).

[FN#309] Ubi aves ibi angel). All African travellers know that a few birds flying about the bush, and a few palm-trees waving in the wind, denote the neighbourhood of a village or a camp (where angels are scarce). The reason is not any friendship for man but because food, animal and vegetable, is more plentiful Hence Albatrosses, Mother Carey's (Mater Cara, the Virgin) chickens, and Cape pigeons follow ships.

[FN#310] The stanza is called Al-Mukhammas=cinquains; the quatrains and the "bob," or "burden" always preserve the same consonance. It ends with a Koranic lieu commun of Moslem morality.

[FN#311] Moslem port towns usually have (or had) only two gates. Such was the case with Bayrut, Tyre, Sidon and a host of others; the faubourg-growth of modern days has made these obsolete. The portals much resemble the entrances of old Norman castles—Arques for instance. (Pilgrimage i. 185.)

[FN#312] Arab. "Lisám"; before explained.

[FN#313] i.e. Life of Souls (persons, etc.).

[FN#314] Arab. "Insánu-há"=her (i.e. their) man: i.e. the babes of the eyes: the Assyrian Ishon, dim. of Ish=Man; which the Hebrews call "Bábat" or "Bit" (the daughter) the Arabs "Bubu (or Hadakat) al-Aye"; the Persians "Mardumak-i-chashm" (mannikin of the eye); the Greeks and the Latins pupa, pupula, pupilla. I have noted this in the Lyricks of Camoens (p. 449).

[FN#315] Ma'an bin Zá'idah, a soldier and statesman of the eighth century.

[FN#316] The mildness of the Caliph Mu'áwiyah, the founder of the Ommiades, proverbial among the Arabs, much resembles the "meekness" of Moses the Law-giver, which commentators seem to think has been foisted into Numbers xii. 3.

[FN#317] Showing that there had been no consummation of the marriage which would have demanded "Ghusl," or total ablution, at home or in the Hammam.

[FN#318] I have noticed this notable desert-growth.

[FN#319] 'The "situation" is admirable, solution appearing so difficult and catastrophe imminent.

[FN#320] This quatrain occurs in Night ix.: I have borrowed from Torrens (p. 79) by way of variety.

[FN#321] The belief that young pigeon's blood resembles the virginal discharge is universal; but the blood most resembling man's is that of the pig which in other points is so very human. In our day Arabs and Hindus rarely submit to inspection the nuptial sheet as practiced by the Israelites and Persians. The bride takes to bed a white kerchief with which she staunches the blood and next morning the stains are displayed in the Harem. In Darfour this is done by the bridegroom. "Prima Venus debet esse cruenta," say the Easterns with much truth, and they have no faith in our complaisant creed which allows the hymen-membrane to disappear by any but one accident.

[FN#322] Not meaning the two central divisions commanded by the King and his Wazir.

[FN#323] Ironicč.

[FN#324] Arab. "Rasy"=praising in a funeral sermon.

[FN#325] Arab. "Manáyá," plur. of "Maniyat" = death. Mr. R. S. Poole (the Academy, April 26, 1879) reproaches Mr. Payne for confounding "Muniyat" (desire) with "Maniyat" (death) but both are written the same except when vowel-points are used.

[FN#326] Arab. "Iddat," alluding to the months of celibacy which, according to Moslem law, must be passed by a divorced woman before she can re-marry.

[FN#327] Arab. "Talák bi'l-Salásah"=a triple divorce which cannot be revoked; nor can the divorcer re-marry the same woman till after consummation with another husband. This subject will continually recur.

[FN#328] An allusion to a custom of the pagan Arabs in the days of ignorant Heathenism The blood or brain, soul or personality of the murdered man formed a bird called Sady or Hámah (not the Humá or Humái, usually translated "phnix") which sprang from the head, where four of the five senses have their seat, and haunted his tomb, crying continually, "Uskúni!"=Give me drink (of the slayer's blood) ! and which disappeared only when the vendetta was accomplished. Mohammed forbade the belief. Amongst the Southern Slavs the cuckoo is supposed to be the sister of a murdered man ever calling or vengeance.

[FN#329] To obtain a blessing and show how he valued it.

[FN#330] Well-known tribes of proto-historic Arabs who flourished before the time of Abraham: see Koran (chaps. xxvi. et passim). They will be repeatedly mentioned in The Nights and notes.

[FN#331] Arab. "Amtár"; plur. of "Matr," a large vessel of leather or wood for water, etc.

[FN#332] Arab. "Asáfírí," so called because they attract sparrows (asáfír) a bird very fond of the ripe oily fruit. In the Romance of "Antar" Asáfír camels are beasts that fly like birds in fleetness. The reader must not confound the olives of the text with the hard unripe berries ("little plums pickled in stale") which appear at English tables, nor wonder that bread and olives are the beef-steak and potatoes of many Mediterranean peoples It is an excellent diet, the highly oleaginous fruit supplying the necessary carbon,

[FN#333] Arab. "Tamer al-Hindi"=the "Indian-date," whence our word "Tamarind." A sherbet of the pods, being slightly laxative, is much drunk during the great heats; and the dried fruit, made into small round cakes, is sold in the bazars. The traveller is advised not to sleep under the tamarind's shade, which is infamous for causing ague and fever. In Sind I derided the "native nonsense," passed the night under an "Indian date-tree" and awoke with a fine specimen of ague which lasted me a week.

[FN#334] Moslems are not agreed upon the length of the Day of Doom when all created things, marshalled by the angels, await final judgment; the different periods named are 40 years, 70, 300 and 50,000. Yet the trial itself will last no longer than while one may milk an ewe, or than "the space between two milkings of a she-camel." This is bringing down Heaven to Earth with a witness; but, after all, the Heaven of all faiths, including "Spiritualism," the latest development, is only an earth more or less glorified even as the Deity is humanity more or less perfected.

[FN#335] Arab. "Al-Kamaráni," lit. "the two moons." Arab rhetoric prefers it to "Shamsáni," or {`two suns," because lighter (akhaff), to pronounce. So, albeit Omar was less worthy than Abu-Bakr the two are called "Al-Omaráni," in vulgar parlance, Omarayn.

[FN#336] Alluding to the angels who appeared to the Sodomites in the shape of beautiful youths (Koran xi.).

[FN#337] Koran xxxiii. 38.

[FN#338] "Niktu-hu taklidan" i.e. not the real thing (with a woman). It may also mean "by his incitement of me." All this scene is written in the worst form of Persian-Egyptian blackguardism, and forms a curious anthropological study. The "black joke" of the true and modest wife is inimitable.

[FN#339] Arab. "Jamíz" (in Egypt "Jammayz") = the fruit of the true sycomore (F. Sycomorus) a magnificent tree which produces a small tasteless fig, eaten by the poorer classes in Egypt and by monkeys. The "Tín" or real fig here is the woman's parts; the "mulberry- fig," the anus. Martial (i. 65) makes the following distinction:—

Dicemus ficus, quas scimus in arbore nasci, Dicemus ficos, Caeciliane, tuos.

And Modern Italian preserves a difference between fico and fica.

[FN#340] Arab. "Ghániyat Azárá" (plur. of Azrá = virgin): the former is properly a woman who despises ornaments and relies on "beauty unadorned" (i.e. in bed).

[FN#341] "Nihil usitatius apud monachos, cardinales, sacrificulos," says Johannes de la Casa Beneventius Episcopus, quoted by Burton Anat. of Mel. lib. iii. Sect. 2; and the famous epitaph on the Jesuit,

Ci-git un Jesuite: Passant, serre les fesses et passe vite!

[FN#342] Arab. "Kiblah"=the fronting-place of prayer, Meccah for Moslems, Jerusalem for Jews and early Christians. See Pilgrimage (ii. 321) for the Moslem change from Jerusalem to Meccah and ibid. (ii. 213) for the way in which the direction was shown.

[FN#343] The Koran says (chaps. ii.): "Your wives are your tillage: go in therefore unto your tillage in what manner so ever ye will." Usually this is understood as meaning in any posture, standing or sitting, lying, backwards or forwards. Yet there is a popular saying about the man whom the woman rides (vulg. St. George, in France, le Postillon); "Cursed be who maketh woman Heaven and himself earth!" Some hold the Koranic passage to have been revealed in confutation of the Jews, who pretended that if a man lay with his wife backwards, he would beget a cleverer child. Others again understand it of preposterous venery, which is absurd: every ancient law-giver framed his code to increase the true wealth of the people—population—and severely punished all processes, like onanism, which impeded it. The Persians utilise the hatred of women for such misuse when they would force a wive to demand a divorce and thus forfeit her claim to Mahr (dowry); they convert them into catamites till, after a month or so, they lose all patience and leave the house.

[FN#344] Koran lit 9: "He will be turned aside from the Faith (or Truth) who shall be turned aside by the Divine decree;" alluding, in the text, to the preposterous venery her lover demands.

[FN#345] Arab. "Futúh" meaning openings, and also victories, benefits. The lover congratulates her on her mortifying self in order to please him.

[FN#346] "And the righteous work will be exalt": (Koran xxxv. 11) applied ironically.

[FN#347] A prolepsis of Tommy Moore:—

Your mother says, my little Venus, There's something not quite right between us, And you're in fault as much as I, Now, on my soul, my little Venus, I swear 'twould not be right between us, To let your mother tell a lie.

But the Arab is more moral than Mr. Little. as he purposes to repent.

[FN#348] Arab. "Khunsa" flexible or flaccid, from Khans=bending inwards, i.e. the mouth of a water-skin before drinking. Like Mukhannas, it is also used for an effeminate man, a passive sodomite and even for a eunuch. Easterns still believe in what Westerns know to be an impossibility, human beings with the parts and proportions of both sexes equally developed and capable of reproduction; and Al-Islam even provides special rules for them (Pilgrimage iii. 237). We hold them to be Buffon's fourth class of (duplicate) monsters belonging essentially to one or the other sex, and related to its opposite only by some few characteristics. The old Greeks dreamed, after their fashion, a beautiful poetic dream of a human animal uniting the contradictory beauties of man and woman. The duality of the generative organs seems an old Egyptian tradition, at least we find it in Genesis (i. 27) where the image of the Deity is created male and female, before man was formed out of the dust of the ground (ii. 7). The old tradition found its way to India (if the Hindus did not borrow the idea from the Greeks); and one of the forms of Mahadeva, the third person of their triad, is entitled "Ardhanárí"=the Half-woman, which has suggested to them some charming pictures. Europeans, seeing the left breast conspicuously feminine, have indulged in silly surmises about the "Amazons."

[FN#349] This is a mere phrase for our "dying of laughter": the queen was on her back. And as Easterns sit on carpets, their falling back is very different from the same movement off a chair.

[FN#350] Arab. "Ismid," the eye-powder before noticed.

[FN#351] When the Caliph (e.g. Al-Tá'i li'llah) bound a banner to a spear and handed it to an officer, he thereby appointed him Sultan or Viceregent.

[FN#352] Arab. "Sháib al-ingház"=lit. a gray beard who shakes head in disapproval.

[FN#353] Arab. "Ayát" = the Hebr. "Ototh," signs, wonders or Koranic verses.

[FN#354] The Chapter "Al-Ikhlás" i.e. clearing (oneself from any faith but that of Unity) is No. cxii. and runs thus:—

Say, He is the One God! The sempiternal God, He begetteth not, nor is He begot, And unto Him the like is not.

It is held to be equal in value to one-third of the Koran, and is daily used in prayer. Mr. Rodwell makes it the tenth.

[FN#355] The Lady Budur shows her noble blood by not objecting to her friend becoming her Zarrat (sister-wife). This word is popularly derived from "Zarar"=injury; and is vulgarly pronounced in Egypt "Durrah" sounding like Durrah = a parrot (see Burckhardt's mistake in Prov. 314). The native proverb says, "Ayshat al-durrah murrah," the sister-wife hath a bitter life. We have no English equivalent; so I translate indifferently co-wife, co-consort, sister-wife or sister in wedlock.

[FN#356] Lane preserves the article "El-Amjad" and "El-As'ad;" which is as necessary as to say "the John" or "the James," because neo-Latins have "il Giovanni" or "il Giacomo." In this matter of the article, however, it is impossible to lay down a universal rule: in some cases it must be preserved and only practice in the language can teach its use. For instance, it is always present in Al-Bahrayn and al-Yaman; but not necessarily so with Irak and Najd.

[FN#357] It is hard to say why this ugly episode was introduced. It is a mere false note in a tune pretty enough.

[FN#358] The significance of this action will presently appear.

[FN#359] An "Hadís."

[FN#360] Arab. "Sabb" = using the lowest language of abuse. chiefly concerning women-relatives and their reproductive parts.

[FN#361] The reader will note in the narration concerning the two Queens the parallelism of the Arab's style which recalls that of the Hebrew poets. Strings of black silk are plaited into the long locks (an "idiot-fringe" being worn over the brow) because a woman is cursed "who joineth her own hair to the hair of another" (especially human hair). Sending the bands is a sign of affectionate submission; and, in extremes" cases the hair itself is sent.

[FN#362] i.e., suffer similar pain at the spectacle, a phrase often occurring.

[FN#363] i.e., when the eye sees not, the heart grieves not.

[FN#364] i.e., unto Him we shall return, a sentence recurring in almost every longer chapter of the Koran.

[FN#365] Arab. "Kun," the creative Word (which, by the by, proves the Koran to be an uncreated Logos); the full sentence being "Kun fa kána" = Be! and it became. The origin is evidently, "And God said, Let there be light: and there was light" (Gen. i. 3); a line grand in its simplicity and evidently borrowed from the Egyptians, even as Yahveh (Jehovah) from "Ankh"=He who lives (Brugsch Hist. ii. 34).

[FN#366] i.e. but also for the life and the so-called "soul."

[FN#367] Arab. "Layáli"=lit. nights which, I have said, is often applied to the whole twenty-four hours. Here it is used in the sense of "fortune" or "fate ;" like "days" and "days and nights."

[FN#368] Abdullah ibn al-Zubayr a nephew of Ayishah, who had rebuilt the Ka'abah in A.H. 64 (A.D. 683), revolted (A.D. 680) against Yezid and was proclaimed Caliph at Meccah. He was afterwards killed (A.D. 692) by the famous or infamous Hajjáj general of Abd al-Malik bin Marwan, the fifth Ommiade, surnamed "Sweat of a stone" (skin-flint) and "Father of Flies," from his foul breath. See my Pilgrimage, etc. (iii. 192-194), where are explained the allusions to the Ka'abah and the holy Black Stone.

[FN#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.

[FN#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.

[FN#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.

[FN#372] Arab. "Walgh," a strong expression primarily denoting the lapping of dogs; here and elsewhere "to swill, saufen."

[FN#373] The lines are repeated from Night ccxxi. I give Lane's version (ii. 162) by way of contrast and—warning.

[FN#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.

[FN#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.

[FN#376] The grave.

[FN#377] Arab. "Sawwán" (popularly pronounced Suwán) ="Syenite" from Syrene; generally applied to silex, granite or any hard stone.

[FN#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.)

[FN#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.

[FN#380] In tales this characterises a Persian; and Hero Rustam is always so pictured.

[FN#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.

[FN#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.

[FN#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.

[FN#384] i.e. thy beauty is ever increasing.

[FN#385] Alluding, as usual, to the eye-lashes, e.g.

An eyelash arrow from an eyebrow bow.

[FN#386] Lane (ii. 168) reads:—"The niggardly female is protected by her niggardness;" a change of "Nahílah" (bee-hive) into "Bakhílah" (she skin flint).

[FN#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

[FN#388] Arab. "Amir Yákhúr," a corruption of "Akhor"=stable (Persian).

[FN#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.

[FN#390] "Jerry Sneak" would be the English reader's comment; but in the East all charges are laid upon women.

[FN#391] Here the formula means "I am sorry for it, but I couldn't help it."

[FN#392] A noble name of the Persian Kings (meaning the planet Mars) corrupted in Europe to Varanes.

[FN#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.

[FN#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.

[FN#395] Our proverb says: Give a man luck and throw him into the sea.

[FN#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.

[FN#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."

[FN#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.).

[FN#399] "As'ad"=more (or most) fortunate.

[FN#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."

[FN#401] Arab. "Al-Shahádatáni"; testifying the Unity and the

Apostleship.