Tale of Aziz and Azizah.[FN#482]
My father was a wealthy merchant and Allah had vouchsafed him no
other child than myself; but I had a cousin, Azízah highs,
daughter of my paternal uncle and we twain were brought up in one
house; for her father was dead and before his death, he had
agreed with my father that I should marry her. So when I reached
man's estate and she reached womanhood, they did not separate her
from me or me from her, till at last my father spoke to my mother
and said, "This very year we will draw up the contract of
marriage between Aziz and Azizah." So having agreed upon this he
betook himself to preparing provision for the wedding feast.
Still we ceased not to sleep on the same carpet knowing naught of
the case, albeit she was more thoughtful, more intelligent and
quicker witted than I. Now when my father had made an end of his
preparations, and naught remained for him but to write out the
contract and for me but to consummate the marriage with my
cousin, he appointed the wedding for a certain Friday, after
public prayers; and, going round to his intimates among the mer
chants and others, he acquainted them with that, whilst my mother
went forth and invited her women friends and summoned her kith
and kin. When the Friday came, they cleaned the saloon and
prepared for the guests and washed the marble floor; then they
spread tapestry about our house and set out thereon what was
needful, after they had hung its walls with cloth of gold. Now
the folk had agreed to come to us after the Friday prayers; so my
father went out and bade them make sweetmeats and sugared dishes,
and there remained nothing to do but to draw up the contract.
Then my mother sent me to the bath and sent after me a suit of
new clothes of the richest; and, when I came out of the Hammam, I
donned those habits which were so perfumed that as I went along,
there exhaled from them a delicious fragrance scenting the
wayside. I had designed to repair to the Cathedral mosque when I
bethought me of one of my friends and returned in quest of him
that he might be present at the writing of the contract; and
quoth I to myself, "This matter will occupy me till near the time
of congregational prayer." So I went on and entered a by street
which I had never before entered, perspiring profusely from the
effects of the bath and the new clothes on my body; and the sweat
streamed down whilst the scents of my dress were wafted abroad: I
therefore sat me at the upper end of the street resting on a
stone bench, after spreading under me an embroidered kerchief I
had with me. The heat oppressed me more and more, making my
forehead perspire and the drops trickled along my cheeks; but I
could not wipe my face with my kerchief because it was dispread
under me. I was about to take the skirt of my robe and wipe my
cheeks with it, when unexpectedly there fell on me from above a
white kerchief, softer to the touch than the morning breeze and
pleasanter to the sight than healing to the diseased. I hent it
in hand and raised my head to see whence it had fallen, when my
eyes met the eyes of the lady who owned these gazelles.--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say
When it was the One Hundred and Thirteenth Night,
She said, It hath reached me, O auspicious King, that the youth
continued to Taj al-Muluk: "So I raised my head to see whence
this kerchief had fallen, when my eyes met those of the lady who
owned these gazelles. And lo! she was looking out of a wicket in
a lattice of brass and never saw my eyes a fairer than she, and
in fine my tongue faileth to describe her beauty. When she
caught sight of me looking at her, she put her forefinger into
her mouth, then joined her middle finger and her witness
finger[FN#483] and laid them on her bosom, between her breasts;
after which she drew in her head and closed the wicket shutter
and went her ways. There upon fire broke out in and was heaped
upon my heart, and greater grew my smart; the one sight cost me a
thousand sighs and I abode perplexed, for that I heard no word by
her spoken, nor understood the meaning of her token. I looked at
the window a second time, but found it shut and waited patiently
till sundown, but sensed no sound and saw no one in view. So
when I despaired of seeing her again, I rose from my place and
taking up the handkerchief, opened it, when there breathed from
it a scent of musk which caused me so great delight I became as
one in Paradise.[FN#484] Then I spread it before me and out
dropped from it a delicate little scroll; whereupon I opened the
paper which was perfumed with a delicious perfume, and therein
were writ these couplets,
"I sent to him a scroll that bore my plaint of love, * Writ in
fine delicate hand; for writing proves man's skill:
Then quoth to me my friend, 'Why is thy writing thus; * So fine,
so thin drawn 'tis to read unsuitable?'
Quoth I, 'for that I'm fine-drawn wasted, waxed thin, * Thus
lovers' writ Should be, for so Love wills his will.
And after casting my eyes on the beauty of the kerchief,[FN#485]
I saw upon one of its two borders the following couplets worked
in with the needle,
"His cheek down writeth (O fair fall the goodly scribe!) * Two
lines on table of his face in Rayhán-hand:[FN#486]
O the wild marvel of the Moon when comes he forth! * And when he
bends, O shame to every Willow wand!"
And on the opposite border these two couplets were traced,
"His cheek down writeth on his cheek with ambergris on pearl *
Two lines, like jet on apple li'en, the goodliest design:
Slaughter is in those languid eyne whene'er a glance they deal, *
And drunkenness in either cheek and not in any wine."
When I read the poetry on the handkerchief the flames of love
darted into my heart, and yearning and pining redoubled their
smart. So I took the kerchief and the scroll and went home,
knowing no means to win my wish, for that I was incapable of
conducting love affairs and inexperienced in interpreting hints
and tokens. Nor did I reach my home ere the night was far spent
and I found the daughter of my uncle sitting in tears. But as
soon as she saw me she wiped away the drops and came up to me,
and took off my walking dress and asked me the reason of my
absence, saying, "All the folk, Emirs and notables and merchants
and others, assembled in our house; and the Kazi and the
witnesses were also present at the appointed time. They ate and
tarried awhile sitting to await thine appearance for the writing
of the contract; and, when they despaired of thy presence, they
dispersed and went their ways. And indeed," she added, "thy
father raged with exceeding wrath by reason of this, and swore
that he would not celebrate our marriage save during the coming
year, for that he hath spent on these festivities great store of
money." And she ended by asking, "What hath befallen thee this
day to make thee delay till now?; and why hast thou allowed that
to happen which happened because of thine absence?" Answered I,
"O daughter of mine uncle, question me not concerning what hath
befallen me."[FN#487] Then I told her all that had passed from
beginning to end, and showed her the handkerchief. She took the
scroll and read what was written therein; and tears ran down her
cheeks and she repeated these cinquains,
"Who saith that Love at first of free will came, * Say him: Thou
liest! Love be grief and grame:
Yet shall such grame and grief entail no shame; * All annals
teach us one thing and the same
Good current coin clips coin we may not crepe!
An please thou, say there's pleasure in thy pain, * Find
Fortune's playful gambols glad and fain:
Or happy blessings in th' unhappy's bane, * That joy or grieve,
with equal might and main:
Twixt phrase and antiphrase I'm all a heap!
But he, withal, whose days are summer bright, * Whom maids e'er
greet with smiling lips' delight;
Whom spicey breezes fan in every site * And wins whate'er he
wills, that happy wight
White blooded coward heart should never keep!"
Then she asked me, "What said she, and what signs made she to
thee?" I answered, "She uttered not a word, but put her fore
finger in her mouth, then joining it to her middle finger, laid
both fingers on her bosom and pointed to the ground. Thereupon
she withdrew her head and shut the wicket; and after that I saw
her no more. However, she took my heart with her, so I sat till
sun down, expecting her again to look out of the window; but she
did it not; and, when I despaired of her, I rose from my seat and
came home. This is my history and I beg thee to help me in this
my sore calamity." Upon this she raised her face to me and said,
"O son of mine uncle, if thou soughtest my eye, I would tear it
for thee from its eyelids, and perforce I cannot but aid thee to
thy desire and aid her also to her desire; for she is whelmed in
passion for thee even as thou for her." Asked I, "And what is the
interpretation of her signs?"; and Azizah answered, "As for the
putting her finger in her mouth,[FN#488] it showed that thou art
to her as her soul to her body and that she would bite into union
with thee with her wisdom teeth. As for the kerchief, it
betokeneth that her breath of life is bound up in thee. As for
the placing her two fingers on her bosom between her breasts, its
explanation is that she saith; 'The sight of thee may dispel my
grief.' For know, O my cousin, that she loveth thee and she
trusteth in thee. This is my interpretation of her signs and,
could I come and go at Will, I would bring thee and her together
in shortest time, and curtain you both with my skirt." Hearing
these words I thanked her (continued the young merchant) for
speaking thus, and said to myself, "I will wait two days." So I
abode two days in the house, neither going out nor coming in;
neither eating nor drinking but I laid my head on my cousin's
lap, whilst she comforted me and said to me, "Be resolute and of
good heart and hope for the best!"--And Shahrazad perceived the
dawn of day and ceased to say her permitted say,
When it was the One Hundred and Fourteenth Night,
She said, It hath reached me, O auspicious King, that the youth
pursued to Taj al-Muluk:--"And when the two days were past she
said to me, "Be of good cheer and clear thine eyes of tears and
take courage to dress thyself and go to her, according to thy
tryst." Then she rose and changed my clothes and perfumed me with
incense smoke. So I braced myself up and heartened my heart and
went out and walked on till I came to the by-street, where I sat
down on the bench awhile. And behold, the wicket suddenly opened
and I looked up and seeing her, fell down in a swoon. When I
revived, I called up resolution and took courage and gazed again
at her and again became insensible to the world around me. Then
I came to myself and looking at her, saw that she held in hand a
mirror and a red kerchief. Now when she caught my glance, she
bared her forearms and opened her five fingers and smote her
breast with palm and digits; and after this she raised her hands
and, holding the mirror outside the wicket, she took the red
kerchief and retired into the room with it, but presently
returned and putting out her hand with the kerchief, let it down
towards the lane three several times, dipping it and raising it
as often. Then she wrung it out and folded it in her hands,
bending down her head the while; after which she drew it in from
the lattice and, shutting the wicket shutter, went away without a
single word; nay, she left me confounded and knowing not what
signified her signs.[FN#489]. I tarried sitting there till
supper time and did not return home till near midnight; and there
I found the daughter of my uncle with her cheek props in her hand
and her eyelids pouring forth tears; and she was repeating these
couplets,
"Woe's me! why should the blamer gar thee blaming bow? * How be
consoled for thee that art so tender bough?
Bright being! on my vitals cost thou prey, and drive * My heart
before platonic passion's[FN#490] force to bow.
Thy Turk like[FN#491] glances havoc deal in core of me, * As
furbished sword thin ground at curve could never show:
Thou weigh's" me down with weight of care, while I have not *
Strength e'en to bear my shift, so weakness lays me low:
Indeed I weep blood tears to hear the blamer say; * 'The lashes
of thy lover's eyne shall pierce thee through!'
Thou hast, my prince of loveliness! an Overseer,[FN#492] * Who
wrongs me, and a Groom[FN#493] who beats me down with brow.
He foully lies who says all loveliness belonged * To Joseph, in
thy loveliness is many a Joe:
I force myself to turn from thee, in deadly fright * Of spies;
and what the force that turns away my sight!"
When I heard her verse, cark increased and care redoubled on me
and I fell down in a corner of our house; whereupon she arose in
haste and, coming to me lifted me up and took off my outer
clothes and wiped my face with her sleeve. Then she asked me
what had befallen me, and I described all that had happened from
her. Quoth she, "O my cousin, as for her sign to thee with her
palm and five fingers its interpretation is, Return after five
days; and the putting forth of her head out of the window, and
her gestures with the mirror and the letting down and raising up
and wringing out of the red kerchief,[FN#494] signify, Sit in the
dyer's shop till my messenger come to thee." When I heard her
words fire flamed up in my heart and I exclaimed, "O daughter of
my uncle, thou sayest sooth in this thine interpretation; for I
saw in the street the shop of a Jew dyer." Then I wept, and she
said, "Be of good cheer and strong heart: of a truth others are
occupied with love for years and endure with constancy the ardour
of passion, whilst thou hast but a week to wait; why then this
impatience?" Thereupon she went on cheering me with comfortable
talk and brought me food: so I took a mouthful and tried to eat
but could not; and I abstained from meat and drink and estranged
myself from the solace of sleep, till my colour waxed yellow and
I lost my good looks; for I had never been in love before nor had
I ever savoured the ardour of passion save this time. So I fell
sick and my cousin also sickened on my account; but she would
relate to me, by way of consolation, stories of love and lovers
every night till I fell asleep; and when ever I awoke, I found
her wakeful for my sake with tears running down her cheeks. This
ceased not till the five days were past, when my cousin rose and
warmed some water and bathed me with it. Then she dressed me in
my best and said to me, "Repair to her and Allah fulfil thy wish
and bring thee to thy desire of thy beloved!" So I went out and
ceased not walking on till I came to the upper end of the by
street. As it was the Sabbath[FN#495] I found the dyer's shop
locked and sat before it, till I heard the call to mid afternoon
prayer. Then the sun yellowed and the Mu'ezzins[FN#496] chanted
the call to sundown prayer and the night came; but I saw no sign
nor heard one word, nor knew any news of her. So I feared for my
life sitting there alone; and at last I arose and walked home
reeling like a drunken man. When I reached the house, I found my
cousin Azizah standing, with one hand grasping a peg driven into
the wall and the other on her breast; and she was sighing and
groaning and repeating these couplets,
"The longing of an Arab lass forlorn of kith and kin * (Who to
Hijazian willow wand and myrtle[FN#497] cloth incline,
And who, when meeting caravan, shall with love-lowe set light *
To bivouac fire, and bang for conk her tears of pain and
pine)
Exceeds not mine for him nor more devotion shows, but he * Seeing
my heart is wholly his spurns love as sin indign."
Now when she had finished her verse she turned to me and, seeing
me, wiped away her tears and my tears with her sleeve. Then she
smiled in my face and said, "O my cousin, Allah grant thee
enjoyment of that which He hath given thee! Why didst thou not
pass the night by the side of thy beloved and why hast thou not
fulfilled thy desire of her?" When I heard her words, I gave her
a kick in the breast and she fell down in the saloon and her brow
struck upon the edge of the raised pavement and hit against a
wooden peg therein. I looked at her and saw that her forehead
was cut open and the blood running,--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.
When it was the One Hundred and Fifteenth Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued to Taj al-Muluk: "Now when I kicked the
daughter of my uncle in the breast she fell on the edge of the
raised pavement in the saloon and her brow struck upon a wooden
peg. Thereby her forehead was cut open and the blood ran down,
but she was silent and did not utter a single sound.[FN#498]
Presently she rose up, and made some tinder of rags, then
staunching with it the bleeding wound, bound her forehead with a
bandage; after which she wiped up the blood that had fallen on
the carpet, and it was as if nothing had been. Presently she
came up to me and smiling in my face, said with gentle voice, "By
Allah, O son of my uncle, I spake not these words to mock at thee
or at her! But I was troubled with an ache in my head and was
minded to be blooded, but now thou hast eased my head and
lightened my brow; so tell me what hath befallen thee to day."
Thereupon I told her all that had passed between me and her that
day; and she wept as she heard my words and said, "O son of my
uncle, rejoice at the good tidings of thy desire being fulfilled
and thine aim being attained. Of a truth this is a sign of
acceptance; for that she stayed away only because she wisheth to
try thee and know if thou be patient or not, and sincere in thy
love for her or otherwise. Tomorrow, repair to her at the old
place and see what sign she maketh to thee; for indeed thy
gladness is near and the end of thy sadness is at hand." And she
went on to comfort me; but my cark and care ceased not to
increase on me. Presently she brought me food which I kicked
away with my foot so that the contents of every saucer were
scattered in all directions, and I said, "Every lover is a
madman; he inclineth not to food neither enjoyeth he sleep." And
my cousin Azizah rejoined, "By Allah, O son of my uncle, these be
in very deed the signs of love!" And the tears streamed down her
cheeks whenas she gathered the fragments of the saucers and wiped
up the food; then she took seat and talked to me, whilst I prayed
Allah to hasten the dawn. At last, when morning arose with its
sheen and shine, I went out to seek her and hastening to her by
street sat down on that bench, when lo! the wicket opened and
she put out her head laughing. Then she disappeared within and
returned with a mirror, a bag; and a pot full of green plants and
she held in hand a lamp. The first thing she did was to take the
mirror and, putting it into the bag, tie it up and throw it back
into the room; then she let down her hair over her face and set
the lamp on the pot of flowers during the twinkling of an eye;
then she took up all the things and went away shutting the window
without saying a word. My heart was riven by this state of the
case, and by her secret signals, her mysterious secrets and her
utter silence; and thereby my longing waxed more violent and my
passion and distraction redoubled on me. So I retraced my steps,
tearful-eyed and heavy hearted, and returned home, where I found
the daughter of my uncle sitting with her face to the wall; for
her heart was burning with grief and galling jealousy; albeit her
affection forbade her to acquaint me with what she suffered of
passion and pining when she saw the excess of my longing and
distraction. Then I looked at her and saw on her head two
bandages, one on account of the accident to her forehead and the
other over her eye in consequence of the pain she endured for
stress of weeping; and she was in miserable plight shedding tears
and repeating these couplets,
"I number nights; indeed I count night after night; * Yet lived I
long ere learnt so sore accompt to see, ah!
Dear friend, I compass not what Allah pleased to doom * For
Laylá, nor what Allah destined for me, ah!
To other giving her and unto me her love, * What loss but Layla's
loss would He I ever dree, ah!"
And when she had finished her reciting, she looked towards me and
seeing me through her tears, wiped them away and came up to me
hastily, but could not speak for excess of love. So she remained
silent for some while and then said, "O my cousin, tell me what
befel thee with her this time." I told her all that had passed
and she said, "Be patient, for the time of thy union is come and
thou hast attained the object of thy hopes. As for her signal to
thee with the mirror which she put in the bag, it said to thee,
When the sun is set; and the letting down of her hair over her
face signified, When night is near and letteth fall the blackness
of the dark and hath starkened the daylight, come hither. As for
her gesture with the pot of green plants it meant, When thou
comest, enter the flower garden which is behind the street; and
as for her sign with the lamp it denoted, When thou enterest the
flower garden walk down it and make for the place where thou
seest the lamp shining; and seat thyself beneath it and await me;
for the love of thee is killing me." When I heard these words
from my cousin, I cried out from excess of passion and said, "How
long wilt thou promise me and I go to her, but get not my will
nor find any true sense in thine interpreting." Upon this she
laughed and replied, "It remaineth for thee but to have patience
during the rest of this day till the light darken and the night
starker and thou shalt enjoy union and accomplish thy hopes; and
indeed all my words be without leasing." Then she repeated these
two couplets,
"Let days their folds and plies deploy, * And shun the house that
deals annoy!
Full oft when joy seems farthest far * Thou nighmost art to hour
of joy."'
Then she drew near to me and began to comfort me with soothing
speech, but dared not bring me aught of food, fearing lest I be
angry with her and hoping I might incline to her; so when coming
to me she only took off my upper garment and said to me, "Sit O
my cousin, that I may divert thee with talk till the end of the
day and, Almighty Allah willing, as soon as it is night thou
shalt be with thy beloved." But I paid no heed to her and ceased
not looking for the approach of darkness, saying, "O Lord, hasten
the coming of the night!" And when night set in, the daughter of
my uncle wept with sore weeping and gave me a crumb of pure musk,
and said to me, "O my cousin, put this crumb in thy mouth, and
when thou hast won union with thy beloved and hast taken thy will
of her and she hath granted thee thy desire, repeat to her this
couplet,
'Ho, lovers all! by Allah say me sooth * What shall he do when
love sore vexeth youth?'"[FN#499]
And she kissed me and swore me not to repeat this couplet till I
should be about to leave my lover and I said, "Hearing is
obeying!" And when it was supper-tide I went out and ceased not
walking on till I came to the flower garden whose door I found
open. So I entered and, seeing a light in the distance, made
towards it and reaching it, came to a great pavilion vaulted over
with a dome of ivory and ebony, and the lamp hung from the midst
of the dome. The floor was spread with silken carpets
embroidered in gold and silver, and under the lamp stood a great
candle, burning in a candelabrum of gold. In mid pavilion was a
fountain adorned with all manner of figures;[FN#500] and by its
side stood a table covered with a silken napkin, and on its edge
a great porcelain bottle full of wine, with a cup of crystal
inlaid with gold. Near all these was a large tray of silver
covered over, and when I uncovered it I found therein fruits of
every kind, figs and pomegranates, grapes and oranges, citrons
and shaddocks[FN#501] disposed amongst an infinite variety of
sweet scented flowers, such as rose, jasmine, myrtle, eglantine,
narcissus and all sorts of sweet smelling herbs. I was charmed
with the place and I joyed with exceeding joy, albeit I found not
there a living soul and my grief and anxiety ceased from me.--And
Shahrazad perceived the dawn of day, and ceased to say her
permitted say.
When it was the One Hundred and Sixteenth Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued to Taj al-Muluk: "I was charmed with the place
and joyed with great joy albeit there I found not a living soul
of Almighty Allah's creatures, and saw nor slave nor hand maid to
oversee these things or to watch and ward these properties. So I
sat down in the pavilion to await the coming of the beloved of my
heart; but the first hour of the night passed by, and the second
hour, and the third hour, and still she came not. Then hunger
grew sore upon me, for that it was long since I had tasted food
by reason of the violence of my love: but when I found the place
even as my cousin had told me, and saw the truth of her in
terpretation of my beloved's signs, my mind was set at rest and I
felt the pangs of hunger; moreover, the odour of the viands on
the table excited me to eat. So making sure of attaining my
desire, and being famished for food I went up to the table and
raised the cover and found in the middle a china dish containing
four chickens reddened with roasting and seasoned with spices,
round the which were four saucers, one containing sweetmeats,
another conserve of pomegranate seeds, a third almond
pastry[FN#502] and a fourth honey fritters; and the contents of
these saucers were part sweet and part sour. So I ate of the
fritters and a piece of meat, then went on to the almond cakes
and ate what I could; after which I fell upon the sweetmeats,
whereof I swallowed a spoonful or two or three or four, ending
with part of a chicken and a mouthful of something beside. Upon
this my stomach became full and my joints loose and I waxed too
drowsy to keep awake; so I laid my head on a cushion, after
having washed my hands, and sleep over came me; I knew not what
happened to me after this, and I awoke not till the sun's heat
scorched me, for that I had never once tasted sleep for days
past. When I awoke I found on my stomach a piece of salt and a
bit of charcoal; so I stood up and shook my clothes and turned to
look right and left, but could see no one; and discovered that I
had been sleeping on the marble pavement without bedding beneath
me. I was perplexed thereat and afflicted with great affliction;
the tears ran down my cheeks and I mourned for myself. Then I
returned home, and when I entered, I found my cousin beating her
hand on her bosom and weeping tears like rain shedding clouds;
and she versified with these couplets,
"Blows from my lover's land a Zephyr cooly sweet, * And with its
every breath makes olden love new glow:
O Zephyr of the morning hour, come show to us * Each lover hath
his lot, his share of joy and woe:
Could I but win one dearest wish, we had embraced * With what
embrace and clip of breast fond lovers know.
Allah forbids, while bides unseen my cousin's face, * All joys
the World can give or hand of Time bestow.
Would Heaven I knew his heart were like this heart of me, *
Melted by passion-flame and charged with longing owe."
When she saw me, she rose in haste and wiped away her tears and
addressed me with her soft speech, saying, "O son of my uncle,
verily Allah hath been gracious to thee in thy love, for that she
whom thou lovest loveth thee, whilst I pass my time in weeping
and bewailing my severance from thee who blamest me and chidest
me; but may Allah not punish thee for my sake!" Thereupon she
smiled in my face a smile of reproach and caressed me; then
taking off my walking clothes, she spread them out and said, "By
Allah, this is not the scent of one who hath enjoyed his lover!
So tell me what hath befallen thee, O my cousin." I told her all
that had passed, and she smiled again a smile of reproach and
said, "Verily, my heart is full of pain; but may he not live who
would hurt thy heart! Indeed, this woman maketh herself
inordinately dear and difficult to thee, and by Allah, O son of
my uncle, I fear for thee from her.[FN#503] Know, O my cousin,
that the meaning of the salt is thou west drowned in sleep like
insipid food, disgustful to the taste; and it is as though she
said to thee; 'It behoveth thou be salted lest the stomach eject
thee; for thou professes to be of the lovers noble and true; but
sleep is unlawful and to a lover undue; therefore is thy love but
a lie.' However, it is her love for thee that lieth; for she saw
thee asleep yet aroused thee not and were her love for thee true,
she had indeed awoken thee. As for the charcoal, it means 'Allah
blacken thy face'[FN#504] for thou makest a lying presence of
love, whereas thou art naught but a child and hast no object in
life other than eating and drinking and sleeping! such is the
interpretation of her signs, and may Allah Almighty deliver thee
from her!" When I heard my cousin's words, I beat my hand upon my
breast and cried out, "By Allah, this is the very truth, for I
slept and lovers sleep not! Indeed I have sinned against myself,
for what could have wrought me more hurt than eating and
sleeping? Now what shall I do?" Then I wept sore and said to the
daughter of my uncle, "Tell me how to act and have pity on me, so
may Allah have pity on thee: else I shall die." As my cousin
loved me with very great love,--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.
When it was the One Hundred and Seventeenth Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued his tale to Taj al-Muluk: "Thereupon quoth I
to the daughter of my uncle, "Tell me what to do and have pity on
me, so may Allah have pity on thee!" As the daughter of my uncle
loved me with great love, she replied, "On my head and eyes!
But, O my cousin, I repeat what I have told thee oftentimes, if I
could go in and out at will, I would at once bring you two
together and cover you both with my skirt: nor would I do this
but hoping to win thy favour. Inshallah, I will do my utmost
endeavour to unite you; but hear my words and do my bidding. Go
thou to the very same place and sit down where thou sattest
before and at supper tide look thou eat not, for eating induceth
sleep; and have a care-thou slumber not, for she will not come to
thee till a fourth part of the night be passed. And the Almighty
avert her mischief from thee!" Now when I heard these words I
rejoiced and besought Allah to hasten the night; and, as soon as
it was dark, I was minded to go, and my cousin said to me, "When
thou shalt have met her, repeat to her the couplet I taught thee
before, at the time of thy leave taking." Replied I, "On my head
and eyes!" and went out and repaired to the garden, where I found
all made ready in the same state as on the previous night, with
every requisite of meat and drink, dried fruits, sweet scented
flowers and so forth. I went up into the pavilion and smelt the
odour of the viands and my spirit lusted after them; but I
possessed my soul in patience for a while, till at last I could
no longer withstand temptation. So I arose from my seat and went
up to the table and, raising its cover, found a dish of fowls,
surrounded by four saucers containing four several meats. I ate
a mouthful of each kind and as much as I would of the sweetmeats
and a piece of meat: then I drank from the saucer a sauce
yellowed with saffron[FN#505] and as it pleased me, I supped it
up by the spoonful till I was satisfied and my stomach was full.
Upon this, my eyelids drooped; so I took a cushion and set it
under my head, saying, "Haply I can recline upon it without going
to sleep." Then I closed my eyes and slept, nor did I wake till
the sun had risen, when I found on my stomach a cube of
bone,[FN#506] a single tip-cat stick,[FN#507] the stone of a
green date[FN#508] and a carob pod. There was no furniture nor
aught else in the place, and it was as if there had been nothing
there yesterday. So I rose and shaking all these things off me,
fared forth in fury; and, going home, found my cousin groaning
and versifying with these couplets,
"A wasted body, heart enpierced to core, * And tears that down my
poor cheeks pour and pour:
And lover cure of access; but, but still * Naught save what's
fair can come from fairest flow'r:
O cousin mine thou fill'st my soul with pate, * And from these
tears mine eyelids ache full sore!"
I chid the daughter of my uncle and abused her, whereat she wept;
then, wiping away her tears, she came up to me and kissed me and
began pressing me to her bosom, whilst I held back from her
blaming myself. Then said she to me, "O my cousin, it seemeth
thou sleptest again this night?" Replied I, "Yes; and when I
awoke, I found on my stomach a cube of bone, a single tip-cat
stick, a stone of a green date and a carob pod, and I know not
why she did this." Then I wept and went up to her and said,
"Expound to me her meaning in so doing and tell me how shall I
act and aid me in my sore strait." She answered, "On my head and
eyes! By the single tip cat stick and the cube of bone which she
placed upon thy stomach she saith to thee 'Thy body is present
but thy heart is absent'; and she meaneth, 'Love is not thus: so
do not reckon thyself among lovers.' As for the date stone, it is
as if she said to thee, 'An thou wert in love thy heart would be
burning with passion and thou wouldst not taste the delight of
sleep; for the sweet of love is like a green date[FN#509] which
kindleth a coal of fire in the vitals.' As for the carob
pod[FN#510] it signifieth to thee, 'The lover's heart is
wearied'; and thereby she saith, 'Be patient under our separation
with the patience of Job.' " When I heard this interpretation,
fires darted into my vitals like a dart and grief redoubled upon
my heart and I cried out, saying, "Allah decreed sleep to me for
my ill fortune." Then I said to her, "O my cousin, by my life,
devise me some device whereby I may win my will of her!" She wept
and answered, "O Aziz, O son of my uncle, verily my heart is full
of sad thought which I cannot speak: but go thou again to night
to the same place and beware thou sleep not, and thou shalt
surely attain thy desire. This is my counsel and peace be with
thee!" Quoth I, "If Allah please I will not sleep, but will do as
thou biddest me." Then my cousin rose, and brought me food,
saying, "Eat now what may suffice thee, that nothing may divert
thy heart." So I ate my fill and, when night came, my cousin rose
and bringing me a sumptuous suit of clothes clad me therein.
Then she made me swear I would repeat to my lover the verse
aforesaid and bade me beware of sleeping. So I left her and
repaired to the garden and went up into that same pavilion where
I occupied myself in holding my eyelids open with my fingers and
nodding my head as the night darkened on me."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.
When it was the One Hundred and Eighteenth Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued to Taj al Muluk: "So I repaired to the garden
and went up into that same pavilion and occupied myself in gazing
upon the flower beds and in holding my eyelids open with my
fingers and nodding my head as the night darkened on me. And
presently I grew hungry with watching and the smell of the meats
being wafted towards me, my appetite increased: so I went up to
the table and took off the cover and ate a mouthful of every dish
and a bit of meat; after which I turned to the flagon of wine,
saying to myself, I will drink one cup. I drank it, and then I
drank a second and a third, till I had drunk full ten, when the
cool air smote me and I fell to the earth like a felled man. I
ceased not to lie thus till day arose, when I awoke and found
myself out side the garden, and on my stomach were a butcher's
knife and a dram-weight of iron.[FN#511] Thereat I trembled and,
taking them with me, went home, where I found my cousin saying,
"Verily, I am in this house wretched and sorrowful, having no
helper but weeping." Now when I entered, I fell down at full
length and throwing the knife and the dram weight from my hand, I
fainted clean away. As soon as I came to myself, I told her what
had befallen me and said, Indeed, I shall never enjoy my desire."
But when she saw my tears and my passion, they redoubled her
distress on my account, and she cried, "Verily, I am helpless! I
warned thee against sleeping; but thou wouldst not hearken to my
warning, nor did my words profit thee aught." I rejoined, "By
Allah, I conjure thee to explain to me the meaning of the knife
and the iron dram-weight." "By the dram weight," replied my
cousin, "she alludeth to her right eye,[FN#512] and she sweareth
by it and saith, 'By the Lord of all creatures and by my right
eye! if thou come here again and sleep, I will cut thy throat
with this very knife.' And indeed I fear for thee, O my cousin,
from her malice; my heart is full of anguish for thee and I
cannot speak. Nevertheless, if thou can be sure of thyself not
to sleep when thou returnest to her, return to her and beware of
sleeping and thou shalt attain thy desire; but if when returning
to her thou wilt sleep, as is thy wont, she will surely slaughter
thee." Asked I, "What shall I do, O daughter of my uncle: I beg
thee, by Allah, to help me in this my calamity." Answered she,
"On my head and eyes! if thou wilt hearken to my words and do my
bidding, thou shalt have thy will." Quoth I, "I will indeed
hearken to thy words and do thy bidding;" and quoth she, "When it
is time for thee to go, I will tell thee." Then she pressed me to
her bosom and laying me on the bed, shampoo'd my feet, till
drowsiness overcame me and I was drowned in sleep, then she took
a fan and seated herself at my head with the fan in her hand and
she was weeping till her clothes were wet with tears. Now when
she saw that I was awake, she wiped away the drops and fetched me
some food and set it before me. I refused it, but she said to
me, "Did I not tell thee that thou must do my bidding? Eat!" So
I ate and thwarted her not and she proceeded to put the food into
my mouth and I to masticate it, till I was full. Then she made
me drink jujube sherbet[FN#513] and sugar and washed my hands and
dried them with a kerchief; after which she sprinkled me with
rose water, and I sat with her awhile in the best of spirits.
When the darkness had closed in, she dressed me and said to me,
"O son of my uncle, watch through the whole night and sleep not;
for she will not come to thee this tide till the last of the dark
hours and, Allah willing, thou shalt be at one with her this
night; but forget not my charge." Then, she wept, and my heart
was pained for her by reason of her over much weeping, and I
asked, "What is the charge thou gayest me?" She answered, "When
thou takest leave of her repeat to her the verse before
mentioned." So, full of joy I left her and repairing to the
garden, went up into the pavilion where, being satiated with
food, I sat down and watched till a fourth part of the dark hours
was past. That night seemed longsome to me as it were a year:
but I remained awake till it was three quarters spent and the
cocks crew and I was famished for long watching. Accordingly I
went up to the table and ate my fill, whereupon my head grew
heavy and I wanted to sleep, when behold, a light appeared making
towards me from afar. I sprang up and washed my hands and mouth
and roused myself; and before long she came with ten damsels, in
whose midst she was like the full moon among the stars. She was
clad in a dress of green satin purfled with red gold, and she was
as saith the poet,
"She lords it o'er our hearts in grass green gown, * With
buttons[FN#514] loose and locks long flowing down.
Quoth I, 'What is thy name?' Quoth she, 'I'm she, * Who burns the
lover-heart live coals upon:'
I made my plaint to her of loving lowe; * Laughed she, 'To stone
thou moanest useless moan!'
Quoth I, 'An be of hardest stone thy heart, * Allah drew sweetest
spring from hardest stone.' "
When she saw me she laughed and said, "How is it that thou art
awake and that sleep overcame thee not? Forasmuch as thou hast
watched through the night, I know that thou art a lover; for
night watching is the mark of lovers displaying brave endurance
of their desires." Then she turned to her women and signed to
them and they went away from her, whereupon she came up to me and
strained me to her breast and kissed me, whilst I kissed her, and
she sucked my upper lip whilst I sucked her lower lip. I put my
hand to her waist and pressed it and we came not to the ground
save at the same moment. Then she undid her petticoat trousers
which slipped down to her anklets, and we fell to clasping and
embracing and toying and speaking softly and biting and inter
twining of legs and going round about the Holy House and the
corners thereof,[FN#515] till her joints became relaxed for love
delight and she swooned away. I entered the sanctuary, and
indeed that night was a joy to the sprite and a solace to the
sight even as saith the poet,
"Sweetest of nights the world can show to me, that night * When
cups went round and round as fed by ceaseless spring:
There utter severance made I 'twixt mine eyes and sleep, * And
joined, re joined mine ear drop with the anklet
ring."[FN#516]
We lay together in close embrace till the morning when I would
have gone away, but she stopped me and said, "Stay till I tell
thee something"--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.
When it was the One Hundred and Nineteenth Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued his recital to Taj al Muluk: "When I would
have gone away, she stopped me and said, "Stay, till I tell thee
something and charge thee with a charge." So I stayed whilst she
unfolded a kerchief and drew out this piece of linen and spread
it open before me. I found worked on it these two figures of
gazelles and admired it with great admiration. Then I took the
piece of linen and went away, joyful, after we had agreed that I
should visit her every night in the garden; but in my joy I
forgot to repeat to her the verse my cousin had taught me. For
when giving me the piece of linen with the gazelles she had said
to me, "Keep this carefully, as it is my sister's handiwork." I
asked her, "What is thy sister's name?"; and she answered, "Her
name is Núr al-Hudá." When I went to my cousin, I found her lying
down; but as soon as she saw me, she rose, with the tears running
from her eyes, and came up to me, and kissed me on the breast and
said, "Didst thou do as I enjoined thee? and repeat the verse to
her?" "I forgot it," replied I; "and nothing drove it out of my
mind but these two figured gazelles." And I threw the piece of
linen on the floor before her. She rose and sat down again, but
was unable to contain herself for impatience, and her eyes ran
over with tears, whilst she repeated these two couplets,
"O thou who seekest parting, softly fare! * Let not the Pair
delude with cunning art:
Pare softly, Fortune's nature is to 'guile, * And end of every
meeting is to part."
And when she ended her recitation she said, "O my cousin, give me
this piece of linen." So I gave it to her and she took it and
unfolding it, saw what was therein. When the tryst time came for
my going to my lover, the daughter of my uncle said to me, "Go,
and peace attend thee; and when thou art about to leave her,
recite to her the verse I taught thee long ago and which thou
didst forget." Quoth I, "Tell it me again"; and she repeated it.
Then I went to the garden and entered the pavilion, where I found
the young lad, awaiting me. When she saw me, she rose and kissed
me and made me sit in her lap; and we ate and drank and did our
desire as before. In the morning, I repeated to her my cousin's
verse which was this,
"Ho, lovers all! by Allah say me sooth * What shall he do when
Love sor' vexeth youth?"
When she heard this, her eyes filled with tears and she answered
and said,
"Strive he to cure his case, to hide the truth, * Patiently
humble self and sue for rush!"
I committed it to memory and returned home rejoicing at having
done my cousin's bidding. When I entered the house I found her
lying down and my mother at her head weeping over her case; but
as soon as I went in to her my mother said to me, "A foul plague
on such a cousin! How couldst thou leave the daughter of thy
uncle ailing and not ask what ailed her?" But when my cousin saw
me she raised her head and sat up and asked me, "O Aziz, didst
thou repeat to her the couplet I taught thee?" I answered, "Yes,
and when she heard it she wept and recited in answer another
couplet which I committed to memory." Quoth my cousin, "Tell it
me." I did so; and when she heard it she wept with much weeping
and repeated the following verses,
'How shall youth cure the care his life undo'th, * And every day
his heart in pieces hew'th?
In sooth he would be patient, but he findeth * Naught save a
heart which love with pains imbu'th."
Then added my cousin, "When thou goest to her as of wont, repeat
to her also these two couplets which thou hast heard." I replied,
"Hearkening and obedience!" and I went at the wonted time, to the
garden, where there passed between my mistress and myself what
tongue faileth to describe. When I was about to leave her, I
repeated to her those two couplets of my cousin's; whereupon the
tears streamed from her eyes and she replied,
"If he of patience fail the truth to hide * For him no cure save
Death my vision view'th!"
I committed them to memory and returned home, and when I went in
to my cousin I found her fallen into a fit and my mother sitting
at her head. When she heard my voice, she opened her eyes and
asked, "O Aziz! didst thou repeat the two couplets to her?"
whereto I answered, "Yes; but she wept on hearing them and she
replied with this couplet beginning, If he of patience fail, to
the end." And I repeated it; whereupon my cousin swooned again,
and when she came to herself, she recited these two couplets,
"Hearkening, obeying, with my dying mouth * I greet who joy of
union ne'er allow'th:
Pair fall all happy loves, and fair befal * The hapless lover
dying in his drowth!"
Again when it was night, I repaired to the garden as usual where
I found the young lady awaiting me. We sat down and ate and
drank, after which we did all we wanted and slept till the
morning; and, as I was going away, I repeated to her the saying
of my cousin. When she heard the couplet she cried out with a
loud cry and was greatly moved and exclaimed, "Awáh!
Awáh![FN#517] By Allah, she who spake these lines is dead!" Then
she wept and said to me, "Woe to thee! How is she who spoke thus
related to thee?" Replied I, "She is the daughter of my father's
brother." "Thou liest," rejoined she; "by Allah, were she thy
cousin, thou hadst borne her the same love as she bore thee! It
is thou who hast slain her and may the Almighty kill thee as thou
killedst her! By Allah, hadst thou told me thou hadst a cousin,
I would not have admitted thee to my favours!" Quoth I, "Verily
it was she who interpreted to me the signs thou madest and it was
she who taught me how to come to thee and how I should deal with
thee; and, but for her, I should never have been united to thee."
She then asked me, "Did thy cousin then know of us?"; and I
answered, "Yes;" whereupon she exclaimed, "Allah give thee sorrow
of thy youth, even as thou hast sorrowed her youth!" Then she
cried to me, "Go now and see after her." So I went away troubled
at heart, and ceased not walking till I reached our street, when
I heard sounds of wailing, and asking about it, was answered,
"Azizah, we found her dead behind the door." I entered the house,
and when my mother saw me, she said, "Her death lieth heavy on
thy neck and may Allah not acquit thee of her blood!"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.
When it was the One Hundred and Twentieth Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued to Taj al-Muluk: "So I entered the house and
when my mother saw me she said, "Her death lieth heavy on thy
neck and may Allah not acquit thee of her blood! A plague on
such a cousin!" Then came my father, and we laid her out and get
ready her bier and buried her; and we had recitations of the
whole Koran over her tomb and we abode by her grave three days,
after which we returned to our home, and I grieving for her
grievously. Then my mother came to me and said, "I would fain
know what thou didst to her, to break her heart[FN#518] for, O my
son, I questioned her at all times of the cause of her complaint,
but she would tell me nothing nor let me know aught of it. So
Allah upon thee, tell me what thou hast been doing to her that
she died." Quoth I, "I did nothing." Quoth my mother, "Allah
avenge her on thee! Verily she told me naught, but kept her
secret till she died of her love longings for thee; but when she
died I was with her and she opened her eyes and said to me; 'O
wife of my uncle may Allah hold thy son guiltless of my blood and
punish him not for what he hath done by me! And now Allah
transporteth me from the house of the world which is perishable
to the house of the other world which is eternal.' Said I, 'O my
daughter, Allah preserve thee and preserve thy youth!' And as I
questioned her of the cause of her illness, she made me no
answer; but she smiled and said, 'O wife of my uncle, bid thy
son, whenever he would go whither he goeth every day, repeat
these two saws at his going away; 'Faith is fair! Unfaith is
foul!' For this is of my tender affection to him, that I am
solicitous concerning him during my lifetime and after my death.'
Then she gave me somewhat for thee and sware me that I would not
give it until I see thee weeping for her and lamenting her death.
The thing is with me; and, when I have seen thy case as I have
said, I will make it over to thee." "Show it me," cried I: but
she would not. Then I gave myself up to love delights and
thought no more of my cousin's death: for my mind was unsettled
and fain would I have been with my lover the livelong day and
night.[FN#519] So hardly had I perceived the darkness fall when
I betook myself to the garden, where I found the young lady
sitting on coals of fire for much impatience. As soon as she was
sure that she saw me, she ran to me and throwing her arms about
my neck, enquired of the daughter of my uncle. I replied, "Sooth
to say she is dead, and we have caused Zikr- litanies and
recitations of the Koran to be performed for her; and it is now
four nights and this be the fifth since she is gone." When she
heard that, she shrieked aloud and wept and said, "Did I not tell
thee that thou hast slain her? Hadst thou let me know of her
before her death, I would have requited her the kindness she did
me, in that she served me and united thee to me; for without her,
we had never foregathered, we twain, and I fear lest some
calamity befal thee because of thy sin against her." Quoth I,
"She acquitted me of offence ere she died;" and I repeated to her
what my mother had told me. Quoth she, "Allah upon thee! when
thou returnest to thy mother, learn what thing she keepeth for
thee." I rejoined, "My mother also said to me; 'Before the
daughter of thy uncle died, she laid a charge upon me, saying,
Whenever thy son would go whither he is wont to go, teach him
these two saws, 'Faith is fair; Unfaith is foul!' " When my lady
heard this she exclaimed, "The mercy of Almighty Allah be upon
her! Indeed, she hath delivered thee from me, for I minded to do
thee a mischief, but now I will not harm thee nor trouble thee."
I wondered at this and asked her, "What then west thou minded to
do with me in time past and we two being in bond of love?"
Answered she, "Thou art infatuated with me; for thou art young in
life and a raw laddie; thy heart is void of guile and thou
weetest not our malice and deceit. Were she yet alive, she would
protect thee; for she is the cause of thy preservation and she
hath delivered thee from destruction. And now I charge thee
speak not with any woman, neither accost one of our sex, be she
young or be she old; and again I say Beware! for thou art simple
and raw and knowest not the wiles of women and their malice, and
she who interpreted the signs to thee is dead. And indeed I fear
for thee, lest thou fall into some disgrace and find none to
deliver thee from it, now that the daughter of thy uncle is no
more."--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.
When it was the One Hundred and Twenty-first Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued to Taj al-Muluk: "Then the young lady said to
me, "I fear for thee lest thou fall into some disgrace and find
none to deliver thee from it. Alas for thy cousin and ah, the
pity of her! Would I had known her before her death, that I
might have requited by waiting upon her the fair service she did
me. The mercy of Allah Almighty be upon her, for she kept her
secret and revealed not what she suffered, and but for her thou
hadst never foregathered with me; no, never! But there is one
thing I desire of thee." I asked, "What is it?"; and she
answered, "It is that thou bring me to her grave, that I may
visit her in the tomb wherein she is and write some couplets
thereon." I rejoined, "To morrow, if Allah please!"[FN#520] I
slept with her that night, and she ceased not saying after every
hour, "Would thou hadst told me of thy cousin before her death!"
And I asked her, "What is the meaning of the two saws she taught
me? 'Faith is fair! Unfaith is foul!'" But she made no answer.
As soon as it was day she rose and, taking a purse of gold
pieces, said to me, "Come, show me her tomb, that I may visit it
and grave some verses thereon and build a dome over it and
commend her to Allah's mercy and bestow these diners in alms for
her soul." I replied, "To hear is to obey!"; and walked on before
her, whilst she followed me, giving alms as she went and saying
to all upon whom she lavisht bounty, "This is an alms for the
soul of Azizah, who kept her counsel till she drank the cup of
death and never told the secret of her love." And she stinted not
thus to give alms and say, "for Azizah's soul," till the purse
was empty and we came to the grave. And when she looked at the
tomb, she wept and threw herself on it; then, pulling out a
chisel of steel and a light hammer, she graved therewith upon the
head stone in fine small characters these couplets,
"I past by a broken tomb amid a garth right sheen, * Whereon
seven blooms of Nu'uman[FN#521] glowed with cramoisie;
Quoth I, 'Who sleepeth in this tomb?' Quoth answering Earth *
'Before a lover Hades-tombed[FN#522] bend reverently!'
Quoth I, 'May Allah help thee, O thou slain of Love, * And grant
thee home in Heaven and Paradise height to see!'
Hapless are lovers all e'en tombed in their tombs, * Where amid
living folk the dust weighs heavily!
Pain would I plant a garden blooming round thy grave, * And water
every flower with tear drops flowing free!"
Then she turned away in tears and I with her and returned to the
garden where she said to me, "By Allah! I conjure thee never
leave me!" "To hear is to obey," replied I. Then I gave myself
wholly up to her and paid her frequent visits: she was good and
generous to me; and as often as I passed the night with her, she
would make much of me and would ask me of the two saws my cousin
Azizah told my mother and I would repeat them to her. And
matters ceased not to be on this wise and I continued for a whole
year eating and drinking and enjoying dalliance and wearing
change of rich raiment until I waxed gross and fat, so that I
lost all thought of sorrowing and mourning, and I clean forgot my
cousin Azizah. And on New Year's day I went to the bath, where I
refreshed myself and put on a suit of sumptuous clothes; then
coming out I drank a cup of wine and smelt the scent of my new
gear which was perfumed with various essences; and my breast was
broadened thereby, for I knew not the tricks of Pate nor the
changing ways of Time. When the hour of night prayer came, I was
minded to repair to my lover; but, being the worse for wine, I
knew not when going to her whither I went, so my drunkenness
turned me into a by street called Syndic Street;[FN#523] and the
while I walked up that street behold, I caught sight of an old
woman faring with a lighted taper in one hand, and in the other a
folded letter.--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.
When it was the One Hundred and Twenty-second Night,
She said, It hath reached me, O auspicious King, that the young
merchant, whose name was Aziz, continued to Taj al-Muluk:--And
when I entered the street called Syndic Street behold, I caught
sight of an old woman walking with a lighted taper in one hand
and in the other a folded letter and I drew near her and lo! she
was weeping and repeating these couplets,
"O glad news bearer well come! Welcome! Hail! * How sweet thy
speech to me, what treat thy tale:
O messenger from him whose weal I love, * God bless thee long as
breathes soft morning-gale!"
Now when she saw me she asked, "O my son! canst thou read?"; and
I answered, of my officiousness, "Yes, old naunty!" Rejoined she,
"Then take this letter and read it to me." And when she handed it
to me, I took it and unfolding it read it to her and behold it
was from an absent man to his friends and lovers whom he greeted;
and, when she heard its purport, she rejoiced at the good tidings
and blessed me, saying, "Allah dispel thine anxiety, even as thou
hast dispelled mine!" Then she took the letter and walked on.
Meanwhile, I was urged by a call of nature and sat down on my
heels to make water.[FN#524] When I had ended I stood up and
wiped the orifice with a pebble and then, letting down my
clothes, I was about to wend my way, when suddenly the old woman
came up to me again and, bending down over my hand, kissed it and
said, "O my master! the Lord give thee joy of thy youth! I
entreat thee to walk with me a few steps as far as yonder door,
for I told them what thou didst read to me of the letter, and
they believe me not, so come with me two steps and read them the
letter from behind the door and accept the prayers of a righteous
woman." I enquired, "What is the history of this letter?", and
she replied, "O my son, this letter is from my son, who hath been
absent for a term of ten years. He set out with a stock of
merchandise and tarried long in foreign parts, till we lost hope
of him and supposed him to be dead. Now after all that delay
cometh this letter from him, and he hath a sister who weepeth for
him night and day; so I said to her, 'He is well and all right.'
But she will not believe me and declares, 'There is no help but
thou bring me one who will read this letter in my presence, that
my heart may be at rest and my mind at ease.' Thou knowest, O my
son, that all who love are wont to think evil: so be good enough
to go with me and read to her this letter, standing behind the
curtain, whilst I call his sister to listen within the door, so
shalt thou dispel our heed and fulfil our need. Verily quoth the
Apostle of Allah (whom Allah bless and preserve!), 'Whoso easeth
the troubled of one of the troubles of this troublous world,
Allah will ease him of an hundred troubles'; and according to
another tradition, 'Whoso easeth his brother of one of the
troubles of this troublous world, Allah shall relieve him of
seventy and two troubles on the Day of Resurrection.' And I have
betaken myself to thee; so disappoint me not." Replied I, "To
hear is to obey: do thou go before me!" So she walked on
devancing me and I followed her a little way, till she came to
the gate of a large and handsome mansion whose door was plated
with copper.[FN#525] I stood behind the door, whilst the old
woman cried out in Persian, and ere I knew it a damsel ran up
with light and nimble step. She had tucked up her trousers to
her knees, so that I saw a pair of calves that confounded thinker
and lighter, and the maid herself was as saith the poet
describing her,
"O thou who barest leg calf, better to suggest * For passion
madded amourist better things above!
Towards its lover cloth the bowl go round and run; * Cup[FN#526]
and cup bearer only drive us daft with love."[FN#527]
Now these legs were like two pillars of alabaster adorned with
anklets of gold, wherein were set stones of price. And the
damsel had tucked up the end of her gown under her arm pit and
had rolled up her sleeves to the elbow, so that I could see her
white wrists whereon were two pairs of bracelets with clasps of
great pearls; and round her neck was a collar of costly gems.
Her ears were adorned with pendants of pearls and on her head she
wore a kerchief[FN#528] of brocade, brand new and broidered with
jewels of price. And she had thrust the skirt of her shift into
her trousers string being busy with some household business. So
when I saw her in this undress, I was confounded at her beauty,
for she was like a shining sun. Then she said, with soft, choice
speech, never heard I sweeter, "O my mother! is this he who
cometh to read the letter?" "It is," replied the old woman; and
she put out her hand to me with the letter. Now between her and
the door was a distance of about half a rod[FN#529]; so I
stretched forth my hand to take the letter from her and thrust
head and shoulders within the door, thinking to draw near her and
read the letter when, before I knew what her design was, the old
woman butted her head against my back and pushed me forwards with
the letter in my hand, so that ere I could take thought I found
myself in the middle of the hall far beyond the vestibule. Then
she entered, faster than a flash of blinding leven, and had
naught to do but to shut the door. And Shahrazed perceived the
dawn of day and ceased to say her permitted say.
When it was the One Hundred and Twenty-third Night,
She said, It hath reached me, O auspicious King, that the youth
Aziz pursued to Taj al Muluk: "When the old woman pushed me
forwards I found myself, ere I could think, inside the vestibule;
and the old woman entered faster than a flash of blinding levee
and had naught to do but to shut the door. When the girl saw me
in the vestibule, she came up to me and strained me to her bosom,
and threw me to the floor; then she sat astraddle upon my breast
and kneaded my belly with her fingers, till I well nigh lost my
senses. Thereupon she took me by the hand and led me, unable to
resist for the violence of her pressure, through seven
vestibules, whilst the old woman forewent us with the lighted
candle, till we came to a great saloon with four estrades whereon
a horseman might play Polo.[FN#530] Here she released me, saying,
"Open thine eyes." So I opened them still giddy for the excess of
her embracing and pressing, and saw that the whole saloon was
built of the finest marbles and alabasters, and all its furniture
was of silk and brocade even to the cushions and mattresses.
Therein also were two benches of yellow brass and a couch of red
gold, set with pearls and precious stones, befitting none save
Kings like thyself. And off the saloon were smaller sitting
rooms; and the whole place was redolent of wealth. Then she
asked, "O Aziz, which is liefer to thee life or death?" "Life,"
answered I; and she said, "If life be liefer to thee, marry me."
Quoth I, "Indeed I should hate to marry the like of thee." Quoth
she, "If thou marry me thou wilt at least be safe from the
daughter of Dalílah the Wily One."[FN#531] I asked, "And who be
that daughter of the Wily One?" Whereupon she laughed and
replied, " 'Tis she who hath companied with thee this day for a
year and four months (may the Almighty destroy and afflict her
with one worse than herself!) By Allah, there liveth not a more
perfidious than she. How many men hath she not slain before thee
and what deeds hath she not done. Nor can I understand how thou
hast been all the time in her company, yet she hath not killed
thee nor done thee a mischief." When I heard her words, I
marvelled with exceeding marvel and said, "O my lady, who made
thee to know her?" Said she, "I know her as the age knoweth its
calamities; but now I would fain have thee tell me all that hath
passed between you two, that I may ken the cause of thy
deliverance from her." So I told her all that had happened
between us, including the story of my cousin Azizah. She
expressed her pity when she heard of the death, and her eyes ran
over with tears and she claps hand on hand and cried out, Her
youth was lost on Allah's way,[FN#532] and may the Lord bless
thee for her good works! By Allah, O Aziz, she who died for thee
was the cause of thy preservation from the daughter of Dalia the
Wily; and, but for her, thou hadst been lost. And now she is
dead I fear for thee from the Crafty One's perfidy and mischief;
but my throat is choking and I cannot speak." Quoth I Ay, by
Allah: all this happened even as thou sayest." And she shook her
head and cried, "There liveth not this day the like of Azizah. I
continued, "And on her death bed she bade me repeat to my lover
these two saws, 'Faith is fair! Unfaith is foul'" When she heard
me say this, she exclaimed, "O Aziz, by Allah those same words
saved thee from dying by her hand; and now my heart is at ease
for thee from her, for she will never kill thee and the daughter
of thy uncle preserved thee during her lifetime and after her
death. By Allah, I have desired thee day after day but could not
get at thee till this time when I tricked thee and outwitted
thee; for thou art a raw youth[FN#533] and knowest not the wiles
of young women nor the deadly guile of old women." Rejoined I,
No, by Allah!" Then said she to me, "Be of good cheer and eyes
clear; the dead hath found Allah's grace, and the live shall be
in good case. Thou art a handsome youth and I do not desire thee
but according to the ordinance of Allah and His Apostle (on whom
be salutation and salvation!). Whatever thou requirest of money
and stuff, thou shalt have forthright without stint, and I will
not impose any toil on thee, no, never!, for there is with me
always bread baked hot and water in pot. All I need of thee is
that thou do with me even as the cock doth." I asked "And what
doth the cock?" Upon this she laughed and clapped her hands and
fell over on her back for excess of merriment then she sat up and
smiled and said, "O light of my eyes, really dost thou not know
what cock's duty is?" "No, by Allah!" replied I, and she, "The
cock's duty is to eat and drink and tread.' I was abashed at her
words and asked, "Is that the cock's duty? Yes, answered she;
"and all I ask of thee now is to gird thy loins and strengthen
thy will and futter thy best." Then she clapped her hands and
cried out, saying, "O my mother, bring forward those who are with
thee." And behold, in came the old woman accompanied by four
lawful witnesses, and carrying a veil of silk. Then she lighted
four candles, whilst the witnesses saluted me and sat down; and
the girl veiled herself with the veil and deputed one of them to
execute the contract on her behalf. So they wrote out the
marriage bond and she testified to have received the whole sum
settled upon her, both the half in advance and the half in
arrears; and that she was indebted to me in the sum of ten
thousand dirhams.--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.
When it was the One Hundred and Twenty-fourth Night,
She said, It hath reached me, O auspicious King, that the young
merchant continued to Taj al-Muluk: When they wrote out the
marriage contract, she testified to having received the whole sum
settled upon her, the half in advance and the half in arrears and
that she was indebted to me in the sum of ten thousand dirhams.
She paid the witnesses their wage and they withdrew whence they
came. Thereupon she arose and cast off her clothes and stood in
a chemise of fine silk edged with gold lace, after which she took
off her trousers and seized my hand and led me up to the couch,
saying, "There is no sin in a lawful put in." She lay down on the
couch outspread upon her back; and, drawing me on to her breast,
heaved a sigh and followed it up with a wriggle by way of being
coy. Then she pulled up the shift above her breasts, and when I
saw her in this pose, I could not withhold myself from thrusting
it into her, after I had sucked her lips, whilst she whimpered
and shammed shame and wept when no tears came, and then said she,
"O my beloved, do it, and do thy best!" Indeed the case reminded
me of his saying, who said,
"When I drew up her shift from the roof of her coynte, * I found
it as strait* as my mind and my money:
So I drove it half-way, and she sighed a loud sigh * Quoth I,
'Why this sigh?': 'For the rest of it, honey!'"
And she repeated, "O my beloved, let the finish be made for I am
thine handmaid. My life on thee, up with it! give it me, all of
it! that I may take it in my hand and thrust it into my very
vitals!" And she ceased not to excite me with sobs and sighs and
amorous cries in the intervals of kissing and clasping until amid
our murmurs of pleasure we attained the supreme delight and the
term we had in sight. We slept together till the morning, when I
would have gone out; but lo! she came up to me, laughing, and
said, "So! So! thinkest thou that going into the Hammam is the
same as going out?[FN#534] Dost thou deem me to be the like of
the daughter of Dalilah the Wily One? Beware of such a thought,
for thou art my husband by contract and according to law. If
thou be drunken return to thy right mind, and know that the house
wherein thou art openeth but one day in every year. Go down and
look at the great door." So I arose and went down and found the
door locked and nailed up and returned and told her of the
locking and nailing. "O Aziz," said she, "We have in this house
flour, grain, fruits and pomegranates; sugar, meat, sheep,
poultry and so forth enough for many years; and the door will not
be opened till after the lapse of a whole twelvemonth and well I
weet thou shalt not find thyself without this house till then."
Quoth I "There is no Majesty, and there is no Might save in
Allah, the Glorious, the Great!" "And how can this harm thee,"
rejoined she; "seeing thou knowest cock's duty, whereof I told
thee?" Then she laughed and I laughed too, and I conformed to
what she said and abode with her, doing cock's duty and eating
and drinking and futtering for a year of full twelve months,
during which time she conceived by me, and I was blessed with a
babe by her. On the New Year's day I heard the door opened and
behold, men came in with cakes and flour and sugar. Upon this, I
would have gone out but my wife said, "Wait till supper tide and
go out even as thou camest in." So I waited till the hour of
night prayer and was about to go forth in fear and trembling,
when she stopped me, saying, "By Allah, I will not let thee go
until thou swear to come back this night before the closing of
the door." I agreed to this, and she swore me a solemn oath on
Blade and Book,[FN#535] and the oath of divorce to boot, that I
would return to her. Then I left her and going straight to the
garden, found the door open as usual; where at I was angry and
said to myself, "I have been absent this whole year and come here
unawares and find the place open as of wont! I wonder is the
damsel still here as before? I needs must enter and see before I
go to my mother, more by reason that it is now nightfall." So I
entered the flower garden,--And Shahrazad perceived the dawn of
day and ceased to say her permitted say.
End of Vol. 2.
Volume 2 Footnotes
[FN#1] Supplementarily to note 2, p. 2, [FN#2 Vol 1]and note 2,
p. 14, [FN#21 Vol 1] vol. i., I may add that "Shahrázád," in the
Shams al-Loghat, is the P.N. of a King. L. Langlčs (Les Voyages
de Sindibâd Le Marin et La Ruse des Femmes, first appended to
Savary's Grammar and reprinted 12 mot pp. 161 + 113, Imprimerie
Royale, Paris, M.D.CCC.XIV) explains it by Le cyprčs, la beauté
de la ville; and he is followed by (A. de Biberstein) Kazimirski
(Ends el-Djelis Paris, Barrois, 1847). Ouseley (Orient. Collect.)
makes Shahrzád=town-born; and others an Arabisation of Chehr-ázád
(free of face, ingenuous of countenance) the petit nom of Queen
Humay, for whom see the Terminal Essay. The name of the sister,
whom the Fihrist converts into a Kahramánah, or nurse, vulgarly
written Dínár-zád, would= child of gold pieces, freed by gold
pieces, or one who has no need of gold pieces: Dínzád=child of
faith and Daynázád, proposed by Langlčs, "free from debt (!)" I
have adopted Macnaghten's Dunyazad. "Shahryar," which Scott
hideously writes "Shier ear," is translated by the Shams, King of
the world, absolute monarch and the court of Anushir wan while
the Burhán-i-Káti'a renders it a King of Kings, and P.N. of a
town. Shahr-báz is also the P.N. of a town in Samarcand.
[FN#2] Arab. "Malik," here used as in our story-books: "Pompey
was a wise and powerful King" says the Gesta Romanorum. This King
is, as will appear, a Regent or Governor under Harun al-Rashid.
In the next tale he is Viceroy of Damascus, where he is also
called "Sultan."
[FN#3] The Bull Edit. gives the lines as follows:---
The lance was his pen, and the hearts of his foes *
His paper, and dipped he in blood for ink;
Hence our sires entitled the spear Khattíyah, *
Meaning that withal man shall write, I think.
The pun is in "Khattíyah" which may mean a writer (feminine) and
also a spear, from Khatt Hajar, a tract in the province
Al-Bahrayn (Persian Gulf), and Oman, where the best Indian
bamboos were landed and fashioned into lances. Imr al-Keys
(Mu'allakah v. 4.) sings of "our dark spears firmly wrought of
Khattiyan cane;" Al-Busírí of "the brown lances of Khatt;" also
see Lebid v. 50 and Hamásah pp. 26, 231, Antar notes the "Spears
of Khatt" and "Rudaynian lances." Rudaynah is said to have been
the wife of one Samhár, the Ferrara of lances; others make her
the wife of Al-Ka'azab and hold Sambár to be a town in Abyssinia
where the best weapons were manufactured The pen is the Calamus
or Kalam (reed cut for pen) of which the finest and hardest are
brought from Java: they require the least ribbing. The rhetorical
figure in the text is called Husn al-Ta'alíl, our aetiology; and
is as admirable to the Arabs as it appears silly to us.
[FN#4] "He loves folk" is high praise, meaning something more
than benevolence and beneficence.. Like charity it covers a host
of sins.
[FN#5] The sentence is euphuistic.
[FN#6] Arab. "Rubb"=syrup a word Europeanised by the "Rob
Laffecteur."
[FN#7] The Septentriones or four oxen and their wain.
[FN#8] The list fatally reminds us of "astronomy and the use of
the globes" . . . "Shakespeare and the musical glasses."
[FN#9] The octave occurs in Night xv. I quote Torrens (p. 360) by
way of variety.
[FN#10] A courteous formula of closing with the offer.
[FN#11] To express our "change of climate" Easterns say, "change
of water and air," water coming first.
[FN#12] "The sun shall not smite thee by day, nor the moon by
night" (Psalm cxxi. 6). Easterns still believe in the blighting
effect of the moon's rays, which the Northerners of Europe, who
view it under different conditions, are pleased to deny. I have
seen a hale and hearty Arab, after sitting an hour in the
moonlight, look like a man fresh from a sick bed; and I knew an
Englishman in India whose face was temporarily paralysed by
sleeping with it exposed to the moon.
[FN#13] The negroids and negroes of Zanzibar.
[FN#14] i.e. Why not make thy heart as soft as thy sides! The
converse of this was reported at Paris during the Empire, when a
man had by mistake pinched a very high personage: "Ah, Madame! if
your heart be as hard as (what he had pinched) I am a lost man."
[FN#15] "Na'íman" is said to one after bathing or head-shaving:
the proper reply, for in the East every sign of ceremony has its
countersign, is "Allah benefit thee!" (Pilgrimage i. 11, iii.
285; Lane M. E. chaps. viii.; Caussin de Perceval's Arabic
Grammar, etc., etc.) I have given a specimen (Pilgrimage i., 122)
not only of sign and countersign, but also of the rhyming
repartee which rakes love. Hanien ! (pleasant to thee! said when
a man drinks). Allah pleasure thee (Allah yuhanník which Arnauts
and other ruffians perverted to Allah yaník, Allah copulate with
thee); thou drinkest for ten! I am the cock and thou art the hen!
(i.e. a passive catamite) Nay, I am the thick one (the penis
which gives pleasure) and thou art the thin! And so forth with
most unpleasant pleasantries.
[FN#16] In the old version she is called "The Fair Persian,"
probably from the owner: her name means "The Cheerer of the
Companion."
[FN#17] Pronounce "Nooraddeen." I give the name written in
Arabic.
[FN#18] Amongst Moslems, I have said, it is held highly
disgraceful when the sound of women's cries can be heard by
outsiders.
[FN#19] In a case like this, the father would be justified by
Rasm (or usage) not by Koranic law, in playing Brutus with his
son. The same would be the case in a detected intrigue with a
paternal concubine and, in very strict houses, with a slave-girl.
[FN#20] Orientals fear the "Zug" or draught as much as Germans;
and with even a better reason. Draughts are most dangerous in hot
climates.
[FN#21] The Unity of the Godhead and the Apostleship of Mohammed.
[FN#22] This would be done only in the case of the very poor.
[FN#23] Prayers over the dead are not universal in Al-Islam; but
when they are recited they lack the "sijdah" or prostration.
[FN#24] Or, "Of the first and the last," i.e. Mohammed, who
claimed (and claimed justly) to be the "Seal" or head and end of
all Prophets and Prophecy. For note that whether the Arab be held
inspired or a mere imposter, no man making the same pretension
has moved the world since him. Mr. J. Smith the Mormon (to
mention one in a myriad) made a bold attempt and failed.
[FN#25] i.e. flatterers.
[FN#26] In one matter Moslems contrast strongly with Christians,
by most scrupulously following the example of their law-giver:
hence they are the model Conservatives. But (European)
Christendom is here, as in other things, curiously contradictory:
for instance, it still keeps a "Feast of the Circumcision," and
practically holds circumcision in horror. Eastern Christians,
however, have not wholly abolished it, and the Abyssinians, who
find it a useful hygenic precaution, still practise it. For
ulcers, syphilis and other venereals which are readily cured in
Egypt become dangerous in the Highlands of Ethiopia.
[FN#27] Arab. "Sabab," the orig. and material sense of the word;
hence "a cause," etc.
[FN#28] Thus he broke his promise to his father, and it is
insinuated that retribution came upon him.
[FN#29] "O Pilgrim" (Ya Hájj) is a polite address even to those
who have not pilgrimaged. The feminine "Hájjah" (in Egypt
pronounced "Hággeh") is similarly used.
[FN#30] Arab. "usúl"=roots, i.e. I have not forgotten my
business.
[FN#31] Moslems from Central and Western North Africa.
(Pilgrimage i. 261; iii. 7, etc); the "Jabarti" is the Moslem
Abyssinian.
[FN#32] This is a favourite bit of chaff and is to be lengthened
out almost indefinitely e.g. every brown thing is not civet nor
every shining thing a diamond; every black thing is not charcoal
nor every white chalk; every red thing is not a ruby nor every
yellow a topaz; every long-necked thing is not a camel, etc.,
etc., etc.
[FN#33] He gives him the name of his grandfather; a familiar
usage.
[FN#34] Arab. "Ma'janah," a place for making unbaked bricks
(Tob=Span. Adobe) with chaff and bruised or charred straw. The
use of this article in rainless lands dates from ages immemorial,
and formed the outer walls of the Egyptian temple.
[FN#35] Arab. "Barsh," a bit of round matting used by the poor as
a seat. The Wazir thus showed that he had been degraded to the
condition of a mat-maker.
[FN#36] The growth (a Poa of two species) which named Wady Halfá
(vulg. "Halfah"), of which the home public has of late heard
perhaps a trifle too much. Burckhardt (Prov. 226) renders it "dry
reeds"—-incorrectly enough.
[FN#37] This "Háshimi" vein, as they call it, was an abnormal
development between the eyes of the house of Abbas, inherited
from the great- grandfather of the Prophet; and the latter had it
remarkably large, swelling in answer and battle-rage. The text,
however, may read "The sweat of wrath," etc.
[FN#38] Torrens and Payne prefer "Ilm"=knowledge. Lane has more
correctly "Alam"=a sign, a flag.
[FN#39] The lines were in Night xi.: I have quoted Torrens (p.
379) for a change.
[FN#40] Still customary in Tigris-Euphrates land, where sea-craft
has not changed since the days of Xisisthrus-Noah, and long
before.
[FN#41] To cool the contents.
[FN#42] Hence the Khedivial Palace near Cairo "Kasr al-Nuzhah;"
literally, "of Delights;" one of those flimsy new-Cairo buildings
which contrast so marvellously with the architecture of ancient
and even of medićval Egypt, and which are covering the land with
modern ruins. Compare Mohammed Ali's mosque in the citadel with
the older Sultan Hasan. A popular tale is told that, when the
conquering Turk, Yáwúz Sultan Selim, first visited Cairo, they
led him to Mosque Al-Ghúrí. "This is a splendid Ká'ah (saloon)!"
quoth he. When he entered Sultan Hasan, he exclaimed, "This is a
citadel!"; but after inspecting the Mosque Al-Mu'ayyad he cried,
"'Tis a veritable place of prayer, a fit stead for the Faithful
to adore the Eternal!"
[FN#43] Arab. gardeners are very touchy on this point. A friend
of mine was on a similar occasion addressed, in true Egyptian
lingo, by an old Adam-son, "Ya ibn al-Kalb! beta'mil ay?" (O dog-
son, what art thou up to?).
[FN#44] "The green palm-stick is of the trees of Paradise;" say
the Arabs in Solomonic style but not Solomonic words: so our
"Spare the rod," etc.
[FN#45] Wayfarers, travellers who have a claim on the kindness of
those at home: hence Abd al-Rahman al-Burai sings in his famous
Ode:--
He hath claim on the dwellers in the places of their birth, *
Whoso wandereth the world, for he lacketh him a home.
It is given in my "First Footsteps in East Africa" (pp. 53-55).
[FN#46] The good old man treated the youth like a tired child.
[FN#47] In Moslem writings the dove and turtle-dove are mostly
feminine, whereas the female bird is always mute and only the
male sings to summon or to amuse his mate.
[FN#48] An unsavoury comparison of the classical Narcissus with
the yellow white of a nigger's eyes.
[FN#49] A tree whose coals burn with fierce heat: Al-Hariri (Vth
Seance). This Artemisia is like the tamarisk but a smaller growth
and is held to be a characteristic of the Arabian Desert. A
Badawi always hails with pleasure the first sight of the Ghazá,
after he has sojourned for a time away from his wilds. Mr.
Palgrave (i. 38) describes the "Ghadá" as an Euphorbia with a
woody stem often 5-6 feet high and slender, flexible green twigs
(?), "forming a feathery tuft, not ungraceful to the eye, while
it affords some shelter to the traveller, and food to his
camels."
[FN#50] Arab. "Sal'am"=S(alla) A(llah) a(layhi) was S(allam);
A(llah) b(less) h(im) a(nd) k(eep)=Allah keep him and assain!
[FN#51] The ass is held to be ill-omened. I have noticed the
braying elsewhere. According to Mandeville the Devil did not
enter the Ark with the Ass, but he left it when Noah said
"Benedicite." In his day (A.D. 1322) and in that of Benjamin of
Tudela, people had seen and touched the ship on Ararat, the Judi
(Gordići) mountains; and this dates from Berosus (S.C. 250) who,
of course, refers to the Ark of Xisisthrus. See Josephus Ant. i.
3, 6; and Rodwell (Koran, pp. 65, 530).
[FN#52] As would happen at a "Zikr," rogation or litany. Those
who wish to see how much can be made of the subject will read
"Pearls of the Faith, or Islam's Rosary, being the ninety-nine
beautiful names of Allah" (Asmá-el-Husna) etc. by Edwin Arnold:
London, Trübner, 1883.
[FN#53] i.e. the Sáki, cup-boy or cup-bearer. "Moon-faced," as I
have shown elsewhere, is no compliment in English, but it is in
Persian and Arabic.
[FN#54] He means we are "Záhirí," plain honest Moslems, not
"Bátiní," gnostics (ergo reprobates) and so forth, who disregard
all appearances and external ordinances. This suggests his
opinion of Shaykh Ibrahim and possibly refers to Ja'afar's
suspected heresy.
[FN#55] This worthy will be noticed in a subsequent page.
[FN#56] Arab. "Lisám," the end of the "Kufiyah," or head-kerchief
passed over the face under the eyes and made fast on the other
side. This mouth-veil serves as a mask (eyes not being
recognisable) and defends from heat, cold and thirst. I also
believe that hooding the eyes with this article, Badawi-fashion,
produces a sensation of coolness, at any rate a marked difference
of apparent temperature; somewhat like a pair of dark spectacles
or looking at the sea from a sandy shore. (Pilgrimage i., 210 and
346.) The woman's "Lisám" (chin-veil) or Yashmak is noticed in
i., 337.
[FN#57] Most characteristic is this familiarity between the
greatest man then in the world and his pauper subject. The
fisherman alludes to a practise of Al-Islman, instituted by
Caliph Omar, that all rulers should work at some handicraft in
order to spare the public treasure. Hence Sultan Mu'ayyad of
Cairo was a calligrapher who sold his handwriting, and his
example was followed by the Turkish Sultans Mahmúd, Abd al-Majíd
and Abd al-Azíz. German royalties prefer carpentering and Louis
XVI, watch-making.
[FN#58] There would be nothing singular in this request. The
democracy of despotism levels all men outside the pale of
politics and religion.
[FN#59] "Wa'lláhi tayyib!" an exclamation characteristic of the
Egyptian Moslem.
[FN#60] The pretended fisherman's name Karím=the Generous.
[FN#61] Such an act of generosity would appear to Europeans well-
nigh insanity, but it is quite in Arab manners. Witness the oft-
quoted tale of Hatim and his horse. As a rule the Arab is the
reverse of generous, contrasting badly, in this point, with his
cousin the Jew: hence his ideal of generosity is of the very
highest. "The generous (i.e. liberal) is Allah's friend, aye,
though he be a sinner; and the miser is Allah's foe, aye, though
he be a saint!" Indian Moslems call a skin-flint Makhi-chús =
fly-sucker. (Pilgrimage i. 242.)
[FN#62] Arab. "Ammá ba'ad" or (Wa ba'ad), an initiatory formula
attributed to Koss ibn Sa'idat al-Iyadi, bishop of Najrán (the
town in Al-Yaman which D'Herbelot calls Negiran) and a famous
preacher in Mohammed's day, hence "more eloquent than Koss"
(Maydání, Arab. Prov., 189). He was the first who addressed
letters with the incept, "from A. to B."; and the first who
preached from a pulpit and who leant on a sword or a staff when
discoursing. Many Moslems date Ammá ba'ad from the Prophet David,
relying upon a passage of the Koran (xxxviii. 19).
[FN#63] Arab. "Nusf"=half (a dirham): vulgarly pronounced "nuss,"
and synonymous with the Egypt. "Faddah" (=silver), the Greek
"Asper," and the Turkish "paráh." It is the smallest Egyptian
coin, made of very base metal and, there being forty to the
piastre, it is worth nearly a quarter of a farthing.
[FN#64] The too literal Torrens and Lane make the Caliph give the
gardener-lad the clothes in which he was then clad, forgetting,
like the author or copier, that he wore the fisherman's lousy
suit.
[FN#65] In sign of confusion, disappointment and so forth: not
"biting his nails," which is European and utterly un-Asiatic.
[FN#66] See lines like these in Night xiii. (i. 136); the
sentiment is trite.
[FN#67] The Arab will still stand under his ruler's palace and
shout aloud to attract his attention. Sayyid Sa'íd known as the
"Imán of Muskat" used to encourage the patriarchal practice.
Mohammed repeatedly protested against such unceremonious conduct
(Koran xciv. 11, etc.). The "three times of privacy" (Koran cv.
57) are before the dawn prayer, during the Siesta (noon) and
after the even-prayer.
[FN#68] The Judges of the four orthodox schools.
[FN#69] That none might see it or find it ever after.
[FN#70] Arab. "Khatt Sharíf"=a royal autographical letter: the
term is still preserved in Turkey, but Europeans will write
"Hatt."
[FN#71] Meaning "Little tom-cat;" a dim. of "Kitt" vulg. Kutt or
Gutt.
[FN#72] Arab. "Matmúrah"—-the Algerine "Matamor"—-a "silo," made
familiar to England by the invention of "Ensilage."
[FN#73] The older "Mustapha"=Mohammed. This Intercession-doctrine
is fiercely disputed. (Pilgrimage ii. 77.) The Apostle of Al-
Islam seems to have been unable to make up his mind upon the
subject: and modern opinion amongst Moslems is apparently
borrowed from the Christians.
[FN#74] Lane (i. 486) curiously says, "The place of the
stagnation of blood:" yet he had translated the word aright in
the Introduction (i. 41). I have noticed that the Nat'a is made
like the "Sufrah," of well-tanned leather, with rings in the
periphery, so that a thong passed through turns it into a bag.
The Sufrah used for provisions is usually yellow, with a black
border and small pouches for knives or spoons. (Pilgrimage i.
111.)
[FN#75] This improbable detail shows the Caliph's greatness.
[FN#76] "Cousin" is here a term of familiarity, our "coz."
[FN#77] i.e. without allowing them a moment's delay to change
clothes.
[FN#78] i.e. according to my nature, birth, blood, de race.
[FN#79] Our "Job." The English translators of the Bible, who
borrowed Luther's system of transliteration (of A.D. 1522),
transferred into English the German "j" which has the sound of
"i" or "y"; intending us to pronounce Yacob (or Yakob), Yericho,
Yimnites, Yob (or Hiob) and Yudah. Tyndall, who copied Luther
(A.D. 1525-26), preserved the true sound by writing lacob, Ben
Iamin and Iudas. But his successors unfortunately returned to the
German; the initial I, having from the xiii century been
ornamentally lengthened and bent leftwards, became a consonant.
The public adopted the vernacular sound of "j" (da) and hence our
language and our literature are disgraced by such barbarisms as
"Jehovah" and "Jesus"; Dgehovah and Dgeesus for Yehovah and
Yesus. Future generations of school-teachers may remedy the evil;
meanwhile we are doomed for the rest of our days to hear
Gee-rusalem! Gee-rusalem! etc.
Nor is there one word to be said in favour of the corruption
except that, like the Protestant mispronunciation of Latin and
the Erasmian ill-articulation of Greek, it has become English,
and has lent its little aid in dividing the Britons from the rest
of the civilised world.
[FN#80] The moon, I repeat, is masculine in the so-called
"Semitic" tongues.
[FN#81] i.e. camel loads, about lbs. 300; and for long journeys
lbs. 250.
[FN#82] Arab. "Janázah," so called only when carrying a corpse;
else Na'ash, Sarír or Tábút: Irán being the large hearse on which
chiefs are borne. It is made of plank or stick work; but there
are several varieties. (Lane, M. E. chaps. xxviii.)
[FN#83] It is meritorious to accompany the funeral cortčge of a
Moslem even for a few paces.
[FN#84] Otherwise he could not have joined in the prayers.
[FN#85] Arab. "Halwá" made of sugar, cream, almonds, etc. That of
Maskat is famous throughout the East.
[FN#86] i.e. "Camphor" to a negro, as we say "Snowball," by the
figure antiphrase.
[FN#87] "Little Good Luck," a dim. form of "bakht"=luck, a
Persian word naturalized in Egypt.
[FN#88] There are, as I have shown, not a few cannibal tribes in
Central Africa and these at times find their way into the slave
market.
[FN#89] i.e. After we bar the door.
[FN#90] Arab. "Jáwísh" from Turk. Cháwúsh, Chiaoosh, a sergeant,
poursuivant, royal messenger. I would suggest that this is the
word "Shálish" or "Jálish" in Al-Siynti's History of the Caliphs
(p. 501) translated by Carlyle "milites," by Schultens
"Sagittarius" and by Jarett "picked troops."
[FN#91] This familiarity with blackamoor slave-boys is common in
Egypt and often ends as in the story: Egyptian blood is
sufficiently mixed with negro to breed inclination for
miscegenation. But here the girl was wickedly neglected by her
mother at such an age as ten.
[FN#92] Arab. "Farj"; hence a facetious designation of the other
sex is "Zawi'l-furuj" (grammatically Zawátu'l- furúj)=habentes
rimam, slit ones.
[FN#93] This ancient and venerable practice of inspecting the
marriage-sheet is still religiously preserved in most parts of
the East, and in old-fashioned Moslem families. It is publicly
exposed in the Harem to prove that the "domestic calamity" (the
daughter) went to her husband a clean maid. Also the general idea
is that no blood will impose upon the exerts, or jury of matrons,
except that of a pigeon-poult which exactly resembles hymeneal
blood-- when not subjected to the microscope. This belief is
universal in Southern Europe and I have heard of it in England.
Further details will be given in Night ccxi.
[FN#94] "Agha" Turk.=sir, gentleman, is, I have said, politely
addressed to a eunuch.
[FN#95] As Bukhayt tells us he lost only his testes, consequently
his erectio et distensio penis was as that of a boy before
puberty and it would last as long as his heart and circulation
kept sound. Hence the eunuch who preserves his penis is much
prized in the Zenanah where some women prefer him to the entire
man, on account of his long performance of the deed of kind. Of
this more in a future page.
[FN#96] It is or rather was the custom in Egypt and Syria to
range long rows of fine China bowls along the shelves running
round the rooms at the height of six or seven feet, and they
formed a magnificent cornice. I bought many of them at Damascus
till the people, learning their value, asked prohibitive prices.
[FN#97] The tale is interesting as well as amusing, excellently
describing the extravagance still practiced in middle-class
Moslem families on the death of the pater familias. I must again
note that Arab women are much more unwilling to expose the back
of the head covered by the "Tarhah" (head-veil) than the face,
which is hidden by the "Burke" or nose bag.
[FN#98] The usual hysterical laughter of this nervous race.
[FN#99] Here the slave refuses to be set free and starve. For a
master so to do without ample reasons is held disgraceful. I well
remember the weeping and wailing throughout Sind when an order
from Sir Charles Napier set free the negroes whom British
philanthropy thus doomed to endure if not to die of hunger.
[FN#100] Manumission, which is founded upon Roman law, is an
extensive subject discussed in the Hidáyah and other canonical
works. The slave here lays down the law incorrectly but his claim
shows his truly "nigger" impudence.
[FN#101] This is quite true to nature. The most remarkable thing
in the wild central African is his enormous development of
"destructiveness." At Zanzibar I never saw a slave break a glass
or plate without a grin or a chuckle of satisfaction.
[FN#102] Arab. "Khassá-ni"; Khusyatáni (vulg.) being the
testicles, also called "bayzatán" the two eggs) a double entendre
which has given rise to many tales. For instance in the witty
Persian book "Dozd o Kazi" (The Thief and the Judge) a footpad
strips the man of learning and offers to return his clothes if he
can ask him a puzzle in law or religion. The Kazi (in folk-lore
mostly a fool) fails, and his wife bids him ask the man to supper
for a trial of wits on the same condition. She begins with
compliments and ends by producing five eggs which she would have
him distribute equally amongst the three; and, when he is
perplexed, she gives one to each of the men taking three for
herself. Whereupon the "Dozd" wends his way, having lost his
booty as his extreme stupidity deserved. In the text the eunuch,
Kafur, is made a "Sandal" or smooth-shaven, so that he was of no
use to women.
[FN#103] Arab. "Khara," the lowest possible word: Yá Khara! is
the commonest of insults, used also by modest women. I have heard
one say it to her son.
[FN#104] Arab. "Kámah," a measure of length, a fathom, also
called "Bá'a." Both are omitted in that sadly superficial book,
Lane's Modern Egyptians, App. B.
[FN#105] Names of her slave-girls which mean (in order),
Garden-bloom, Dawn (or Beautiful), Tree o' Pearl (P. N. of
Saladin's wife), Light of (right) Direction, Star o' the Morn
Lewdness (= Shahwah, I suppose this is a chaff), Delight,
Sweetmeat and Miss Pretty.
[FN#106] This mode of disposing of a rival was very common in
Harems. But it had its difficulties and on the whole the river
was (and is) preferred.
[FN#107] An Eastern dislikes nothing more than drinking in a dim
dingy place: the brightest lights seem to add to his
"drinkitite."
[FN#108] He did not sleep with her because he suspected some
palace-mystery which suggested prudence, she also had her
reasons.
[FN#109] This as called in Egypt "Allah." (Lane M. E. chaps. i.)
[FN#110] It would be a broad ribbon-like band upon which the
letters could be worked.
[FN#111] In the Arab. "he cried." These "Yes, Yes!" and "No! No!"
trifles are very common amongst the Arabs.
[FN#112] Arab. "Maragha" lit. rubbed his face on them like a
fawning dog. Ghanim is another "softy" lover, a favourite
character in Arab tales; and by way of contrast, the girl is
masterful enough.
[FN#113] Because the Abbaside Caliphs descend from Al-Abbas,
paternal uncle of Mohammed, text means more explicitly, "O
descendant of the Prophet's uncle!"
[FN#114] The most terrible part of a belle passion in the East is
that the beloved will not allow her lover leave of absence for an
hour.
[FN#115] It is hard to preserve these wretched puns. In the
original we have "O spray (or branch) of capparis-shrub (aráki)
which has been thinned of leaf and fruit (tujna, i.e., whose
fruit, the hymen, has been plucked before and not by me) I see
thee (aráka) against me sinning (tajní).
[FN#116] Apparently the writer forgets that the Abbaside banners
and dress were black, originally a badge of mourning for the Imám
Ibrahim bin Mohammed put to death by the Ommiade Caliph
Al-Marwan. The modern Egyptian mourning, like the old Persian, is
indigo-blue of the darkest; but, as before noted, the custom is
by no means universal.
[FN#117] Koran, chaps. iv. In the East as elsewhere the Devil
quotes Scripture.
[FN#118] A servant returning from a journey shows his master due
honour by appearing before him in travelling suit and uncleaned.
[FN#119] The first name means "Rattan", the second "Willow wand,"
from the "Bán" or "Khiláf" the Egyptian willow (Salix Ćgyptiaca
Linn.) vulgarly called "Safsáf." Forskal holds the "Bán" to be a
different variety.
[FN#120] Arab. "Ta'ám," which has many meanings: in mod. parlance
it would signify millet holcus seed.
[FN#121] i.e. "I well know how to deal with him."
[FN#122] The Pen (title of the Koranic chaps. Ixviii.) and the
Preserved Tablet (before explained).
[FN#123] These plunderings were sanctioned by custom. But a few
years ago, when the Turkish soldiers mutinied about arrears of
pay (often delayed for years) the governing Pasha would set fire
to the town and allow the men to loot what they pleased during a
stated time. Rochet (soi-disant D'Hericourt) amusingly describes
this manoeuvre of the Turkish Governor of Al-Hodaydah in the last
generation. (Pilgrimage iii. 381.)
[FN#124] Another cenotaph whose use was to enable women to
indulge in their pet pastime of weeping and wailing in company.
[FN#125] The lodging of pauper travellers, as the chapel in
Iceland is of the wealthy. I have often taken benefit of the
mosque, but as a rule it is unpleasant, the matting being not
only torn but over-populous. Juvenal seems to allude to the
Jewish Synagogue similarly used: "in quâ te qućro proseuchâ"?
(iii. 296) and in Acts iii. we find the lame, blind and impotent
in the Temple-porch.
[FN#126] This foul sort of vermin is supposed to be bred by
perspiration. It is an epoch in the civilised traveller's life
when he catches his first louse.
[FN#127] The Moslem peasant is a kind hearted man and will make
many sacrifices for a sick stranger even of another creed. It is
a manner of "pundonor" with the village.
[FN#128] Such treatment of innocent women was only too common
under the Caliphate and in contemporary Europe.
[FN#129] This may also mean, "And Heaven will reward thee," but
camel-men do not usually accept any drafts upon futurity.
[FN#130] He felt that he was being treated like a corpse.
[FN#131] This hatred of the Hospital extends throughout Southern
Europe, even in places where it is not justified.
[FN#132] The importance of the pillow (wisádah or makhaddah) to
the sick man is often recognised in The Nights. "He took to his
pillow" is = took to his bed.
[FN#133] i.e in order that the reverend men, who do not render
such suit and service gratis, might pray for him.
[FN#134] The reader will notice in The Nights the frequent
mention of these physical prognostications, with which mesmerists
are familiar.
[FN#135] The Pers. name of the planet Saturn in the Seventh
Heaven. Arab. "Zuhal"; the Kiun or Chiun of Amos vi. 26.
[FN#136] i.e. "Pardon me if I injured thee"-- a popular phrase.
[FN#137] A "seduction," a charmer. The double-entendre has before
been noticed.
[FN#138] This knightly tale, the longest in the Nights (xliv.--
cxlv.), about one-eighth of the whole, does not appear in the
Bres. Edit. Lane, who finds it "objectionable," reduces it to two
of its episodes, Azíz-cum-Azízah and Táj al-Mulúk. On the other
hand it has been converted into a volume (8vo, pp. 240)
"Scharkan, Conte Arabe," etc. Traduit par M. Asselan Riche, etc.
Paris: Dondey-Dupré. 1829. It has its longueurs and at times is
longsome enough; but it is interesting as a comparison between
the chivalry of Al-Islam and European knight-errantry. Although
all the characters are fictitious the period is evidently in the
early crusading days. Cćsarea, the second capital of Palestine,
taken during the Caliphate of Omar (A.H. 19) and afterwards
recovered, was fortified in A.H. 353 = 963 as a base against the
Arabs by the Emperor Phocas, the Arab. "Nakfúr" i.e. Nicephorus.
In A.H. 498=1104, crusading craft did much injury by plundering
merchantmen between Egypt and Syria, to which allusion is found
in the romance. But the story teller has not quite made up his
mind about which Cćsarea he is talking, and M. Riche tells us
that Césarée is a "ville de la Mauritanie, en Afrique" (p. 20).
[FN#139] The fifth Ommiade Caliph reign. A.H. 65-86 = 685-704.
[FN#140] This does not merely mean that no one was safe from his
wrath: or, could approach him in the heat of fight: it is a
reminiscence of the masterful "King Kulayb," who established
game-laws in his dominions and would allow no man to approach his
camp-fire. Moreover the Jinn lights a fire to decoy travellers,
but if his victim be bold enough to brave him, he invites him to
take advantage of the heat.
[FN#141] China.
[FN#142] The Jaxartes and the Bactrus (names very loosely
applied).
[FN#143] In full "Sharrun kána" i.e. an evil (Sharr) has come to
being (kána) that is, "bane to the foe" a pagan and knightly
name. The hero of the Romance "Al-Dalhamah" is described as a
bitter gourd (colocynth), a viper, a calamity.
[FN#144] This is a Moslem law (Koran chaps. iv. bodily borrowed
from the Talmud) which does not allow a man to marry one wife
unless he can carnally satisfy her. Moreover he must distribute his
honours equally and each wife has a right to her night unless she
herself give it up. This was the case even with the spouses of the
Prophet; and his biography notices several occasions when his wives
waived their rights in favour of one another M. Riche kindly
provides the King with la piquante francaise (p. 15).
[FN#145] So the celebrated mosque in Stambul, famed for being the
largest church in the world is known to the Greeks as "Agia (pron.
Aya) Sophia" and to Moslems as "Aye Sofíyeh" (Holy Wisdom) i.e. the
Logos or Second Person of the Trinity (not a Saintess). The sending
a Christian girl as a present to a Moslem would, in these days, be
considered highly scandalous. But it was done by the Mukaukis or
Coptic Governor of Egypt (under Heraclius) who of course hated the
Greeks. This worthy gave two damsels to Mohammed; one called Sírín
and the other Máriyah (Maria) whom the Prophet reserved for his
especial use and whose abode is still shown at Al-Medinah. The Rev.
Doctor Badger (loc. cit. p. 972) gives the translation of an
epistle by Mohammed to this Mukaukis, written in the Cufic
character ( ? ?) and sealed "Mohammed, The Apostle of Allah." My
friend seems to believe that it is an original, but upon this
subject opinions will differ. It is, however, exceedingly
interesting, beginning with "Bismillah," etc., and ending (before
the signature) with a quotation from the Koran (iii. 57); and it
may be assumed as a formula addressee to foreign potentates by a
Prophet who had become virtually "King of Arabia."
[FN#146] This prayer before "doing the deed of kind" is, I have
said, Moslem as well Christian.
[FN#147] Exodus i. 16, quoted by Lane (M. E., chaps. xxvii.).
Torrens in his Notes cites Drayton's "Moon-calf':--
Bring forth the birth-stool--no, let it alone;
She is so far beyond all compass grown,
Some other new device us needs must stead,
Or else she never can be brought to bed.
It is the "groaning-chair" of Poor Robin's Almanac (1676) and we
find it alluded to in Boccaccio, the classical sedile which
according to scoffers has formed the papal chair (a curule seat)
ever since the days of Pope Joan, when it has been held advisable
for one of the Cardinals to ascertain that His Holiness possesses
all the instruments of virility. This "Kursí al-wiládah" is of
peculiar form on which the patient is seated. A most interesting
essay might be written upon the various positions preferred during
delivery, e.g. the wild Irish still stand on all fours, like the
so-called "lower animals." Amongst the Moslems of Waday, etc., a
cord is hung from the top of the hut, and the woman in labour holds
on to it standing with her legs apart, till the midwife receives
the child.
[FN#148] Some Orientalists call "lullilooing" the trilling cry,
which is made by raising the voice to its highest pitch and
breaking it by a rapid succession of touches on the palate with the
tongue-tip, others "Ziraleet" and Zagaleet, and one traveller tells
us that it began at the marriage-festival of Isaac and Rebecca (!).
Arabs term it classically "Tahlíl" and vulgarly "Zaghrutah" (Plur.
Zaghárit) and Persians "Kil." Finally in Don Quixote we have
"Lelilies," the battle-cry of the Moors (Duffield iii. 289). Dr.
Buchanan likens it to a serpent uttering human sounds, but the good
missionary heard it at the festival of Jagannath. (Pilgrimage iii.
197 )
[FN#149] i.e. "Light of the Place" (or kingdom) and "Delight of the
Age."
[FN#150] It is utterly absurd to give the old heroic Persian name
Afridun or Furaydun, the destroyer of Zohák or Zahhák to a Greek,
but such anachronisms are characteristic of The Nights and are
evidently introduced on purpose. See Boccaccio, ix. 9.
[FN#151] Arab. "Yunán" lit. Ionia, which applies to all Greece,
insular and continental, especially to ancient Greece.
[FN#152] In 1870 I saw at Sidon a find of some hundreds of gold
"Philippi" and "Alexanders."
[FN#153] M. Riche has (p. 21), "Ces talismans travaillés par le
ciseau du célčbre Califaziri," adding in a note, "Je pense que
c'est un sculpteur Arabe."
[FN#154] This periphrase, containing what seems to us a useless
negative, adds emphasis in Arabic.
[FN#155] This bit of geographical information is not in the Bull
Edit.
[FN#156] In Pers. = a tooth, the popular word.
[FN#157] This preliminary move, called in Persian Nakl-i Safar, is
generally mentioned. So the Franciscan monks in California, when
setting out for a long journey through the desert, marched three
times round the convent and pitched tents for the night under its
walls.
[FN#158] In Arab. "Khazinah" or "Khaznah" lit. a treasure,
representing 1,000 "Kís" or purses (each=Ł5). The sum in the text
is 7,000 purses X 5=Ł35,000.
[FN#159] Travellers often prefer such sites because they are
sheltered from the wind, and the ground is soft for pitching tents;
but many have come to grief from sudden torrents following rain.
[FN#160] Arab "Ghábah" not a forest in our sense of the word, but
a place where water sinks and the trees (mostly Mimosas), which
elsewhere are widely scattered, form a comparatively dense growth
and collect in thickets. These are favourite places for wild beasts
during noon-heats.
[FN#161] At various times in the East Jews and Christians were
ordered to wear characteristic garments, especially the Zunnár or
girdle.
[FN#162] The description is borrowed from the Coptic Convent, which
invariably has an inner donjon or keep. The oldest monastery in the
world is Mar Antonios (St. Anthony the Hermit) not far from Suez.
(Gold Mines of Midian, p. 85.)
[FN#163] "Dawáhí," plur. of Dáhiyah = a mishap. The title means
"Mistress of Misfortunes" or Queen of Calamities (to the enemy);
and the venerable lady, as will be seen, amply deserved her name,
which is pronounced Zát al-Dawáhí.
[FN#164] Arab. "Kunfuz"=hedgehog or porcupine.
[FN#165] These flowers of speech are mere familiarities, not
insults. In societies where the sexes are separated speech becomes
exceedingly free. "Étourdie que vous ętes," says M. Riche, toning
down the text.
[FN#166] Arab. "Zirt," a low word. The superlative "Zarrát"
(fartermost) or, "Abu Zirt" (Father of farts) is a facetious term
among the bean-eating Fellahs and a deadly insult amongst the
Badawin (Night ccccx.). The latter prefer the word Taggáa
(Pilgrimage iii. 84). We did not disdain the word in
farthingale=pet en air.
[FN#167] Arab. "kicked" him, i.e. with the sharp corner of the
shovel-stirrup. I avoid such expressions as "spurring" and
"pricking over the plain," because apt to give a wrong idea.
[FN#168] Arab. "Allaho Akbar!" the classical Moslem slogan.
[FN#169] Arab horses are never taught to leap, so she was quite
safe on the other side of a brook nine feet broad.
[FN#170] "Batrík" (vulg. Bitrík)=patricius, a title given to
Christian knights who commanded ten thousand men; the Tarkhan (or
Nobb) heading four thousand, and the Kaumas (Arab. Káid) two
hundred. It must not be confounded with Batrak (or
Batrik)=patriarcha. (Lane's Lex.)
