One Thousand and One Nights, page 1222
331 Scott (vi.375) “Story of the Good Vizier unjustly imprisoned.” Gauttier (vi. 394) Histoire du bon Vizier injustement emprisonné.
332 This detail has no significance, though perhaps its object may be to affect the circumstantial, a favourite manuvre with the Ráwí. [It may mean that the prisoner had to pass through seven gates before reaching it, to indicate its formidable strength and the hopelessness of all escape, except perhaps by a seven-warded, or as the Arabs would say, a seven-pinned key of gold. In the modern tale mentioned on the kidnapped Prince and his Wazir are made to pass “through one door after the other until seven doors were passed,” to emphasise the utter seclusion of their hiding place. — ST.]
333 i.e. the mats and mattresses, rugs and carpets, pillows and cushions which compose the chairs, tables and beds of a well-to-do Eastern lodging.
334 The pretext was natural. Pious Moslems often make such vows and sometimes oblige themselves to feed the street dogs with good bread.
335 In text “Min hakk házá ‘l-Kalám sahíh.”
336 In text “Káík” and “Káík-jí,” the well-known caďque of the Bosphorus, a term which bears a curious family resemblance to the “Kayak” of the Eskimos.
337 Here coffee is mentioned without tobacco, whereas in more modern days the two are intimately connected. And the reason is purely hygienic. Smoking increases the pulsations without strengthening them, and depresses the heart-action with a calming and soothing effect. Coffee, like alcohol, affects the circulation in the reverse way by exciting it through the nervous system; and not a few authorities advise habitual smokers to end the day and prepare for rest with a glass of spirits and water. It is to be desired that the ignorants who write about “that filthy tobacco” would take the trouble to observe its effects on a large scale, and not base the strongest and extremest opinions, as is the wont of the Anglo-Saxon Halb-bildung, upon the narrowest and shakiest of bases. In Egypt, India and other parts of the Eastern world they will find nicotiana used by men, women and children, of all ranks and ages; and the study of these millions would greatly modify the results of observing a few hundreds at home. But, as in the case of opium-eating, populus vult decipi, the philanthrope does not want to know the truth, indeed he shrinks from it and loathes it. All he cares for is his own especial “fad.”
338 Arab. “Fínjál” systematically repeated for “Finján” pronounced in Egypt “Fingán” see vol. viii. 200. [The plural “Fanájíl,” pronounced “Fanágíl,” occurs in Spitta Bey’s Contes Arabes Modernes, , and in his Grammar, , the same author states that the forms “Fingán” and “Fingál” are used promiscuously. — ST.]
339 For the “Khaznah” (Khazínah) or 10,000 kís each = Ł5, see vols. ii. 84; iii. 278.
340 A euphuism meaning some disaster. The text contains a favourite incident in folklore; the first instance, I believe, being that of Polycrates of Samos according to Herodotus (lib. iii. 41-42). The theory is supported after a fashion by experience amongst all versed in that melancholy wisdom the “knowledge of the world.” As Syr Cauline the knight philosophically says: —
Everye white will have its blacke,
And everye sweete its sowre: etc.
341 Thus making the food impure and unfit for a religious
Moslem to eat. Scott (vi. 378) has “when a huge rat running from
his hole leaped into the dish which was placed upon the floor.”
He is probably thinking of the East Indian “bandycoot.”
342 In text this tale concludes, “It is ended and this (next) is the History of the Barber.”
343 A dandy, a macaroni, from the Turk. Chelebi, see vol. i. 22. Here the word is thoroughly Arabised. In old Turk. it means, a Prince of the blood; in mod. times a gentleman, Greek or European.
344 In the text “Úzbáshá” or “Uzbáshá,” a vile Egyptianism for Yúzbáshi = head of a hundred (men), centurion, captain.
345 Scil. the household, the Harem, etc. As usual, the masc. is used for the fem.
346 [Ar. “Al-Rashákah,” a word is not found in the common lexicons. In Dozy and “Engelmann’s Glossary of Spanish and Portuguese words derived from the Arabic,” it is said to be a fork with three prongs, here probably a hat-stand in the shape of such a fork. — ST.]
347 In text “Shá’il” copyist’s error for “Shághil,” act. part. of “Shughl” = business, affairs. [Here it stands probably for the fuller “Shughl shághil,” an urgent business. — ST.]
348 In text “Yá ‘Ars, yá Mu’arras”: vol. i. 338.
349 In Syria most houses have a rain cistern or tank into which the terrace-roof drains and which looks from above like a well with a cover. The water must have been low when the lover hid himself in the reservoir.
350 [In the MS. “Min Hakk la-hu Asl an ‘and-ná huná Rájil,” a thoroughly popular phrase. “Min Hakk” and “min Hakkan,” where in the adverbial meaning of Hakkan its grammatical form as an accusative is so far forgotten that it allows itself to be governed by the preposition “min,” is rendered by Bocthor “tout de bon,” “sérieusement.” “Asl” = root has here the meaning of foundation in fact. The literal translation of the passage would therefore be: “Forsooth, is there any truth in it that a man is here in our house?” “Min Hakk” has occurred page 235, where the text, quoted in the note, may perhaps be translated: “Of a truth, is this saying soothfast?” — ST.]
351 [The MS. has: “Yá Gháratí a-Zay má huná Rájil;” “Yá Gháratí” will recur presently, , along with “yá Musíbatí” = Oh my calamity! I take it therefore to be an exclamation of distress from “Ghárat” = invasion, with its incidents of devastation, rapine and ruin. It would be the natural outcry of the women left helpless in an unprotected camp when invaded by a hostile tribe. In “a-Zay má” the latter particle is not the negative, but the pronoun, giving to “a-Zay” = “in what manner,” “how ?” the more emphatical sense of “how ever?” In the same sense we find it again, infra, Night 754, “a-Zay má tafútní” = how canst thou quit me? I would therefore render: “Woe me I am undone, how ever should there be a man here?” or something to that purpose. — ST.]
352 In Persian he would be called “Parí-stricken,” — smitten by the Fairies.
353 A quarter-staff (vols. i, 234; viii. 186) opp. to the “Dabbús,” or club-stick of the Badawin, the Caffres’ “Knob- kerry,” which is also called by the Arabs “Kaná,” pron. “Ganá.”
354 Scott’s “Story of the Lady of Cairo and her four Gallants” (vol. vi. 380): Gauttier, Histoire d’ une Dame du Caire et de ses Galans (vi. 400). This tale has travelled over the Eastern world. See in my vol. vi. 172 “The Lady and her Five Suitors,” and the “Story of the Merchant’s Wife and her Suitors” in Scott’s “Tales, Anecdotes, and Letters” (Cadell, London, 1800), which is in fact a garbled version of the former, introduced into the répertoire of “The Seven Wazírs.” I translate the W. M. version of the tale because it is the most primitive known to me; and I shall point out the portions where it lacks finish.
355 This title does not appear till (vol. v.) of the
MS., and it re-appears in vol. vi. 8.
356 i.e. in her haste: the text has “Kharrat.” The Persians who rhetorically exaggerate everything say “rising and sinking like the dust of the road.” [I doubt whether “Kharrat” could have the meaning given to it in the translation. The word in the MS. has no Tashdíd and I think the careless scribe meant it for “Kharajat,” she went out. — ST.]
357 I read “Nás malmúmín = assembled men, a crowd of people.” — ST.]
358 “Rajul Khwájá:” see vol. vi. 46, etc. For “Sháhbandar” = king of the port, a harbour-master, whose post I have compared with our “Consul,” see vol. iv. 29. It is often, however, applied to Government officials who superintend trade and levy duties at inland marts.
359 Arab. “Khimár,” a veil or rather a covering for the back of the head. This was the especial whorishness with which Shahrazad taxes the Goodwife: she had been too prodigal of her charms, for the occiput and the “back hair” should not be displayed even to the moon.
360 These four become five in the more finished tale — the
King, the Wazir, the Kazi, the Wali or Chief of Police and the
Carpenter. Moreover each one is dressed in different costume,
gowns yellow, blue, red and patched with headgear equally absurd.
361 In text “Turtúr” = the Badawi’s bonnet: vol. ii. 143. Mr. Doughty (i. 160) found at Al-Khuraybah the figure of an ancient Arab wearing a close tunic to the knee and bearing on poll a coif. At Al-’Ula he was shown an ancient image of a man’s head cut in sandstone: upon the crown was a low pointed bonnet. “Long caps” are also noticed in i. 562; and we are told that they were “worn in outlandish guise in Arabia.”
362 In text “Embárah” (pron. ‘Mbárah); pop. for Al-bárihah = the last part of the preceding day or night, yesterday. The vulgar Egyptian uses it as if it were a corruption of the Pers. “in bár” = this time. The Arab Badawin pronounce it El-beyrih (with their exaggerated “Imálah”) and use it not only for “yesterday,” but also for the past afternoon.
363 This device is far inferior in comic effect to the carpenter’s press or cabinet of five compartments, and it lacks the ludicrous catastrophe in which all the lovers make water upon one another’s heads.
364 Scott (vi. 386) “The Cauzee’s story:” Gauttier (vi. 406) does not translate it.
365 In the text the message is delivered verbatim: this iteration is well fitted for oral work, with its changes of tone and play of face, and varied “gag”; but it is most annoying for the more critical reader.
366 Arab. “Lukmah” = a balled mouthful: vols. i. 261, vii. 367.
367 The “Miftáh” (prop. “Miftah”) or key used throughout the Moslem East is a bit of wood, 714 inches long, and provided with 410 small iron pins which correspond with an equal number of holes in the “Dabbah” or wooden bolt. If one of these teeth be withdrawn the lock will not open. Lane (M.E. Introduction) has a sketch of the “Miftah” and “Dabbah.”
368 In text “Ayoh” which is here, I hold, a corruption of “Í (or Ayy) hú” = “yes indeed he.” [I take “aywah” (as I would read the word) to be a different spelling for “aywa” = yes indeed, which according to Spitta Bey, Gr. is a contraction of “Ay (Í) wa’lláhi,” yes by Allah. “What? thy lover?” asks the husband, and she emphatically affirms the fact, to frighten the concealed tailor — ST.]
369 In the Arab. “Al-Ashkhákh,” plur. of “Shakhkh” and literally “the stales” meaning either dejection. [I read: “bi ‘l-Shakhákh,” the usual modern word for urine. “‘Alayya Shakhákh” is: I want to make water. See Dozy Suppl. s.v. — ST.]
370 In text “Ahú ma’í” — pure Fellah speech.
371 In the Arab. “laklaka-há” — an onomatopoeia.
372 In text “Ilŕ an yasír Karmu-hu.” The root Karm originally means cutting a slip of skin from the camel’s nose by way of mark, in lieu of the normal branding.
373 In text “Yazghaz-há fí shikkati-ha,” the verb being probably a clerical error for “Yazaghzagh,” from {root} “Zaghzagha,” = he opened a skin bag.
374 This is the far-famed balcony-scene in “Fanny” (of Ernest Feydeau translated into English and printed by Vizetelly and Co.) that phenomenal specimen of morbid and unmasculine French (or rather Parisian) sentiment, which contrasts so powerfully with the healthy and manly tone of The Nights. Here also the story conveys a moral lesson and, contrary to custom, the husband has the best of the affair. To prove that my judgment is not too severe, let me quote the following passages from a well-known and popular French novelist, translated by an English littérateur and published by a respectable London firm.
In “A Ladies’ Man:” by Guy de Maupassant, we read: —
Page 62. — And the conversation, descending from elevated theories concerning love, strayed into the flowery garden of polished blackguardism. It was the moment of clever, double meanings; veils raised by words, as petticoats are lifted by the wind; tricks of language, cleverly disguised audacities; sentences which reveal nude images in covered phrases, which cause the vision of all that may not be said to flit rapidly before the eyes of the mind, and allow well-bred people the enjoyment of a kind of subtle and mysterious love, a species of impure mental contact, due to the simultaneous evocations of secret, shameful and longed-for pleasures.
Page 166. — George and Madeleine amused themselves with watching all these couples, the woman in summer toilette and the man darkly outlined beside her. It was a huge flood of lovers flowing towards the Bois, beneath the starry and heated sky. No sound was heard save the dull rumble of wheels. They kept passing by, two by two in each vehicle, leaning back on the seat, clasped one against the other, lost in dreams of desire, quivering with the anticipation of coming caresses. The warm shadow seemed full of kisses. A sense of spreading lust rendered the air heavier and more suffocating. All the couples, intoxicated with the same idea, the same ardour, shed a fever about them.
Page 187 — As soon as she was alone with George, she clasped him in her arms, exclaiming: “Oh! my darling Pretty-boy, I love you more and more every day.”
The cab conveying them rocked like a ship.
“It is not so nice as our own room,” said she.
He answered; “Oh, no.” But he was thinking of Madame Waller.
Page 198. — He kissed her neck, her eyes, her lips with eagerness, without her being able to avoid his furious caresses, and whilst repulsing him, whilst shrinking from his mouth, she, despite herself, returned his kisses. All at once she ceased to struggle, and, vanquished, resigned, allowed him to undress her. One by one he neatly and rapidly stripped off the different articles of clothing with the light fingers of a lady’s maid. She had snatched her bodice from his hands to hide her face in it, and remained standing amidst the garments fallen at her feet. He seized her in his arms and bore her towards the couch. Then she murmured in his ear in a broken voice, “I swear to you, I swear to you, that I have never had a lover.”
And he thought, “That is all the same to me.”
375 In text “Ant’ amilta maskhará (for maskharah) matah (for matŕ),” idiomatical Fellah-tongue.
376 Scott (Appendix vol. vi. 460) simply called this tale
“The Syrian.” In M. Clouston’s “Book of Noodles” (p94) we find a man who is searching for three greater simpletons than his wife, calling himself “Saw ye ever my like?” It is quoted from Campbell’s “Popular Tales of the West Highlands” (ii. 385387), but it lacks the canopic wit of the Arabo-Egyptian. I may note anent the anecdote of the Gabies (), who proposed, in order to make the tall bride on horseback enter the low village-gate, either to cut off her head or the legs of her steed, that precisely the same tale is told by the biting wits of Damascus concerning the boobies of Halbún. “Halbáún,” as these villagers call their ancient hamlet, is justly supposed to be the Helbon whose wine is mentioned by Ezekiel in the traffic of Damascus, although others less reasonably identify it with Halab = Aleppo.
377 In text “La’bat Shawáribu-hu” = lit. his mustachios played.
378 For the “Wakálah,” or caravanserai, see vol. i. 266.
379 In text “Kabút,” plur. Kabábít:
Oh! who is more brave than a dark Suliote,
In his snowy camise and his shaggy capote?
“Childe Harold,” Canto II.
And here I cannot but notice the pitiful contrast (on the centenary of the poet’s nativity, Jan. 22nd, ‘88) between the land of his birth and that of his death. The gallant Greeks honoured his memory with wreaths and panegyrics and laudatory articles, declaring that they will never forget the anniversaries of his nativity and his decease. The British Pharisee and Philistine, true to his miserable creed, ignored all the “real Lord Byron” — his generosity, his devotion to his friends, his boundless charity, and his enthusiasm for humanity. They exhaled their venom by carping at Byron’s poetry (which was and is to Europe a greater boon than Shakspeare’s), by condemning his morality (in its dirty sexual sense) and in prophesying for him speedy oblivion. Have these men no shame in presence of the noble panegyric dedicated by the Prince of German poets, Goethe, to his brother bard whom he welcomed as a prophet? Can they not blush before Heine (the great German of the future), before Flaubert, Alfred de Musset, Lamartine, Leopardi and a host of Italian, Spanish and Portuguese notables? Whilst England will not forgive Byron for having separated from his unsympathetic wife, the Literary society of Moscow celebrated his centenary with all honour; and Prof. Nicholas Storojenko delivered a speech which has found an echo
further west
Than his sires’ “Islands of the Blest.”
He rightly remarked that Byron’s deadly sin in the eyes of the Georgian-English people was his Cosmopolitanism. He was the poetical representative of the Sturm und Drang period of the xixth century. He reflected, in his life and works, the wrath of noble minds at the collapse of the cause of freedom and the reactionary tendency of the century. Even in the distant regions of Monte Video Byron’s hundredth birthday was not forgotten, and Don Luis Desteffanio’s lecture was welcomed by literary society.
380 He cried out thinking of the mystical meaning of such name. So ????? sea?t??, would mean in Sufí language — Learn from thyself what is thy Lord; — corresponding after a manner with the Christian “looking up through Nature to Nature’s God.”
381 The phrase prob. means so drunk that his circulation had apparently stopped.
382 This is the article usually worn by the professional buffoon. The cap of the “Sutarí” or jester of the Arnaut (Albanian) regiments — who is one of their professional braves — is usually a felt cone garnished with foxes’ brushes.
383 In Arab. “Sabbal alayhim (for Alayhinna, the usual masc. pro fem.) Al-Sattár” = lit. the Veiler let down a curtain upon them.
