Chapter XVI: Part 16

_The Quest of the Image._—It has only now occurred to my mind that there is a very similar story in the romance of the Four Dervishes (“Kissa-i-Chehár Darwesh”), a Persian work written in the 13th century, and rendered into Urdú about 80 years ago, under the title of “Bagh o Bahár” (Garden of Spring), of which an English translation was made by L. F. Smith, which was afterwards improved by Duncan Forbes. There the images are of monkeys—a circumstance which seems to point to an Indian origin of the story—but the hero falls in love with the spotless girl, and the jinn-king takes possession of her, though he is ultimately compelled to give her up.—The fact of this story of the quest of the lacking image being found in the Persian language is another proof that the tales in The Nights were largely derived from Persian story-books.

ALADDIN; OR, THE WONDERFUL LAMP.

There is a distorted reflection of the story in M. René Basset’s recently published “Contes Populaires Berbères,” No. xxix., which is to this effect: A taleb proclaims, “Who will sell himself for 100 mitqals?” One offers; the Kádí ratifies the sale; the (now) slave gives the money to his mother, and follows the taleb. Away they go. The taleb repeats certain words, upon which the earth opens, and he sends down the slave for “the candlestick, the reed, and the box.” The slave hides the box in his pocket and says he did not find it. They go off, and after a time the slave discovers that his master has disappeared. He returns home, hires a house, opens the box, and finds a cloth of silk with seven folds; he undoes one of them, whereupon genii swarm about the room, and a girl appears who dances till break of day. This occurs every night. The king happens to be out on a nocturnal adventure, and hearing a noise, enters the house and is amused till morning. He sends for the box to be brought to the palace, gives the owner his daughter in marriage, and continues to divert himself with the box till his death, when his son-in-law succeeds him on the throne.

ALI BABA AND THE FORTY THIEVES.

My obliging friend, Mr. W. F. Kirby, who contributed to the 10th volume of Sir Richard’s Nights proper the very able Bibliographical Essay, has drawn my attention to an analogue of this tale in Geldart’s Folk-Lore of Modern Greece: There were two brothers, one of whom was wealthy and had four children, who were in feeble health, the other was poor and had seven children, who were in robust health. The poor brother’s wife, begging relief, was allowed to come twice a week to the house of the rich brother to bake bread. Her children were starving, but the rich people gave the mother nothing for several days, and all she could do was to wash the dough off her hands for the children, who thrived, and the rich man, discovering the cause, made his wife compel the poor woman to wash her hands before she left the house. The father found his children crying for food, and pretended to go to the wood for herbs, but really purposing to kill himself by falling from a crag. But seeing a great castle, he determined first to ascertain what it was, so he went near, and, having climbed a tree, saw forty-nine dragons come out. When they were gone he entered, and found a treasure, filled his bag, and hurried away. On his return home he found his wife weeping bitterly, but when he showed her the treasure, she said the first thing was to buy oil to light a lamp to our Lady. Next day they bought a house, and moved into it, but agreed only to buy what they needed for each day’s use and nothing they could do without. For two months they went often to church and helped the poor, till, one day, the wife of the rich man, who had met with losses lately, called for them and was hospitably received. She heard the story of the treasure, and the poor man offered to show his brother the place. The rich brother miscounted the dragons as they left the castle, and the one left to watch killed and quartered him. Two days afterwards his brother went to look for him, brought home the severed body, and got a tailor to sew the quarters together. Next day the dragons called on the tailor to make them coats and shoes (_sic_), and heard of his sewing together the body. He showed them the house, and forty-eight dragons got into chests, which the forty-ninth deposited with the poor man. The children, playing about the chests, heard the dragons say, “Would that it were night, that we might eat them all!” So the father took forty-eight spits and made them red hot, and thrust them into the chests, and then said that a trick had been played upon him, and sent his servant to throw them one by one into the sea. As often as the servant returned he pretended to him that he did not throw the chest far enough and it had come back and thus he disposed of the whole number. In the morning when the last dragon came, the poor man told him one chest was found open: he was seized with fear, pushed in and spitted like the others, and the poor man became possessor of the dragons’ castle.

There can be no doubt, I think, that this story owes nothing to Galland, but that it is a popular Greek version of the original Asiatic tale, of which Galland’s “Ali Baba” is probably a fair reflection. The device of pretending to the servant that the dragon he had thrown into the sea was returned has its exact analogue in the humorous _fabliau_ of “Les Trois Bossus,” where a rustic is made to believe that each of the hunchbacks had come back again, with the addition that, on returning from the river the third time, he seizes the lady’s hunchbacked husband and effectually disposes of him.

THE TALE OF PRINCE AHMAD—_p. 419._

Though my paper on this tale is of considerable length, it would perhaps have been deemed intolerably long had I cited all the versions of the first part—the quest of the most wonderful thing—which are current in Europe, for it is found everywhere, though with few variations of importance. There are two, however, of which I may furnish the outlines in this place.

In the “Pentamerone” of Basile,[193] a man sends his five sons into the world to learn something. The eldest becomes a master-thief; the second has learned the trade of shipwright; the third has become a skilful archer; the fourth has found an herb which brings the dead to life; and the youngest has learned the speech of birds. Soon after they have returned home, they set out with their father to liberate a princess who had been stolen by a wild man, and by the exercise of their several arts succeed in their adventure. While they quarrel as to which of them had by his efforts done most to deserve the princess for wife, the king gives her to the father, as the stock of all those branches.

In the 45th of Laura Gonzenbach’s “Sicilianische Märchen,” the king’s daughter is stolen by a giant and recovered by the seven sons of a poor woman. The eldest can run like the wind; the second can hear, when he puts his ear to the ground, all that goes on in the world; the third can with a blow of his fist break through seven iron doors; the fourth is a thief; the fifth can build an iron tower with a blow of his fist; the sixth is an unfailing shot; the seventh has a guitar which can awaken the dead. Youths thus wonderfully endowed figure in many tales, but generally as the servants of the hero.

By comparing the different European versions it will be found that some are similar to the first part of the tale of Prince Ahmad, insomuch as the brothers become possessed of certain wonderful things which are each instrumental in saving the damsel’s life; while others more closely approach the oldest known form of the story, in representing the heroes as being endowed with some extraordinary kind of power, by means of which they rescue the damsel from a giant who had carried her off. It is curious to observe that in the “Sindibád Náma” version the damsel is both carried off by a demon and at death’s door, which is not the case of any other Asiatic form of the story.

INDEX.

Abadan = never at all, 52.

Áb o hawá = climate, 362.

Abraham (according to Moslem born in Harrán), 269.

Abraham (according to Jews and Christians emigrated to Harrán from “Ur
of the Chaldees”), 270.

Abú Antíká = father of antiquities (new noun in Arabic), 11.

Adam’s Sons = a term that has not escaped ridicule amongst Moslems,
149.

Address to inanimate object highly idiomatic and must be cultivated by
practical Arabists, 150.

Affidavit amongst Moslems, 411.

Africa (_Arab._ “Afrikíyah”), here used for the limited tract about
Carthage (Tunis), _i.e._ Africa Propria, 76.

Ághás, meaning Eunuch officers and officials, 112.

Ajáib (_pl._ of ’Ajíb) = “Marvellous!” (used in Pers. as well as
Arab.), 181.

Alaeddin, _i.e._ the “Height or Glory (’Alá) of the Faith (al-Dín),”
_pron._ Aláaddeen, 51.

Alaeddin, a favourite with the stage, 51.

’Alamah = an undeflowered virgin, 119.

Alexander the Great = Lord of the Two Horns, 148.

Ali Baba and the Forty Thieves (variants), 369.

’Álim = a learned man, 119.

Allah (Prince ’Ajíb forbidden to call upon name of), 18.

Allah, Shadow of—a title of the Shah, 531.

Almahs (_fem._ of ’Álim = a learned man) = professional singing and
dancing-girls, 119.

Almás, _Arab._ (from ἀδάμας, and in _Hind._ “Hírá” and “Panná”) =
diamond, 354.

“Ambergris’d” (aphrodisiac), 31.

Áminah, _i.e._ the secure (_fem._), 326.

’Andalíb, nightingale, 506.

Aphrodisiacs, 133.

’Arab al-’Arbá = Arabian Arabs, 134.

Arab al-Arbá = prehistoric Arabs, 145.

Ardashír (King), son of Bábak, 180.

Arstable (astrolabe), 159.

’Asá = Staff, one of the properties of Moslem Saints, 183.

Asáfírí (olives, etc.), 405.

Asfandiyâr = two heroes of the Shahnámeh, both types of reckless
daring, 524.

Ashkhás (_pl._ of Shakhs) = images (_vulg._ used in Moslem realms in
the sense of persons or individuals), 12.

Ashrafí (_Port._ Xerafim), a gold coin whose value has varied, 294.

Astrolabe, (_tr._ “Astronomical-gear”), 159.

Astrology and astronomy, 159.

’Atík = antique, 11.

Ay Ni’am (Yea, verily, Yes indeed), an emphatic and now vulgar
expression, 14, 31.

Aysh (_Arab._) = Ayyu Shayyin and Laysh = li ayyi Shayyin, a popular
corruption of olden date, 122.

“Aysh Khabara-k?” = how art thou? 122.

Ayyám al-Nifás (_Arab._) = the forty days after labour, during which a
woman may not cohabit with her husband, 502.

Baba used in Pers., Turk. and Hindostani for Dad! Dear! Child! 311.

Baba Abdullah = Daddy Abdullah, 311.

Backgammon = “(jeu de) dames,” a term of European origin, 180.

Bádám or Bídám (almond), used by way of small change, 348.

Badr al-Budúr, _i.e._ Full moon of full moons, 95.

Bágh = Royal tiger, 530.

Baghdad (explained), 25.

Bahman, meaning one of the Spirits that presides over beasts of burden,
502.

Bakht = luck, good fortune, 331.

Bánú = a lady, a dame of high degree, 419.

Banú Adam = Sons of Adam (as opposed to Banú Elohim = Sons of the
Gods), 88.

Banú al-Asfar = Sons of the yellow (Esau’s posterity in Edom), 88.

Banú al-Khashkhash = Sons of the (black) poppy (viz. Ethiopians), 88.

Bassorah-city = “Balsorah” (Galland), “Bansrá” (H.V.), 3.

Bayt al-Mukaddas = Sanctified House, 407.

Bazzistán (_Arab._-_Pers._) = market-place for Bazz = cloth, 431.

“Bean and ’twas split, A,” proverb suggesting “par nobile fratrum,”
179.

Bilisht = The long span between thumb-tip and minimus-tip, 353.

Bishangarh, 422.

Bisnagar (corruption of Sanskrit Vijáyanagara = City of Victory), 422.

“Blood hideth not from blood” (_equiv. to_ Scotch “Blood is thicker
than water”), 54.

Blood revenge religiously laudable, 180.

“Blood speaking to blood,” popular superstition, excusing unwarrantable
liberties in Royal personages, 531.

Breslau Ed. quoted, 51.

Bridge at Baghdad made of the ribs of Og bin ’Unk (= Og of the Neck),
19.

Brow white as day and hair black as night (common conceit), 96.

Bukhárí = a place for steaming, 355.

Bulbul-i-hazár-dástán (_Arab._), usually shortened to “Hazár” = (bird
of a thousand tales = the Thousand), generally called ’Andalíb, 506.

But-Khánah = idol-house, _syn._ with But-Kadah = image-cuddy (_tr._
“Pagodas”), 427.

“Cage of Clapham,” 501.

Cairo (magnificent city of Egypt), 58.

Camel (not customary to mount lady upon in India), 294.

Camel (“Ushtur” or “Unth”), 294.

Camphor, use of, 361.

Carpet (the Flying), prototype of, 425.

Changes, contradictions and confusions inherent in Arab. stories, 93.

Chhuchhundar, _Hind._ (_Sorex cærulescens_) = musk-rat, 500.

China = the normal Oriental “despotism, tempered by assassination,”
164.

Chob-dár = rod-bearer, mace-bearer, usher, etc., 125.

Circus tricks with elephants, horses, etc., 430.

Coinage of Baghdad, 294.

Conclusions of Tales compared, 303.

Crows, audacious, and dangerous to men lying wounded, 344.

Dahab ramli (_Arab._) = gold-dust washed out of the sand, _placer_-gold
(_tr._ “pure sand-gold”), 126.

Darbár (_Hind._), term for Royal Levée = Selám (_Pers._), 451.

Darwaysh (_Pers._), _pron._ by Egyptians “Darwísh,” 313.

Daryábár, _der._ from “Daryá,” the sea, and “bár” = region, 281.

Daryábár (_Pers._ = the ocean land), a fancy name for a country, 281.

“Dasht-i-lá-siwá-Hú” = a desert wherein is none save He (Allah), a
howling wilderness, 284.

“Daughters” secondary figures in geomancy, “mothers” being primary,
156.

“Daughter shall be in his name” = betrothed to her, 110.

“Dhobí-ká kuttá, na Ghar-ká na Ghát-ká” (Hindí saying) = a washerman’s
tyke, nor of the house nor of the Ghát-dyke, 491.

Dhol = drums, 137.

Diamonds, 354.

Din (Al-); omission of, in proper names very common, 3.

Dínárzád and Shahrázád (for Dunyázád and Shahrázád), 3.

Divan-door, dismounting at, the highest of honours, 136.

Divan or Darbár (levée), being also a _lit de justice_ and a Court of
Cassation, 107.

Díwan—origin of _Fr._ “Douane” and _Ital._ “Dogana,” etc., 7.

Diyár Bakr, _lit._ Homes (or habitations) of Bakr (_pron._
“Diyár-i-Bekír”), 269.

Dogs, hatred of, inherited from Jewish ancestors, 330.

“Dream is the inspiration of the True Believer, The,” 8.

Dress, exchange of, 171.

Earthquakes (curious coincidence), 21.

Eaves-dropping (favourite incident of Eastern Storiology), 492.

Egypt (magnificent city of) = Cairo, 58.

Envious Sisters, The (various versions), 491.

Evil eye, to keep off the = one of the functions of iron and steel,
146.

Fair play not a jewel to the Eastern mind, 180.

Fakír, a title now debased in Nile Valley to an insult = “poor devil,”
313.

Fakír here the _Arab. syn._ of the _Pers._ “Darwaysh,” 313.

Fakír also come to signify a Koran-chaunter, 314.

“Falling-place of my head” = picturesque term for “birthplace,” 58.

Fals (or Fils) = a fish scale, a spangle of metal, 294.

Faraj (Al-) ba’d al-Shiddah = (Joy after Annoy), compared to Khudadad
and his brothers, 269.

Farajíyah = gaberdine, 30.

“Farz,” devotions, 328.

Fátimah = a weaner, 181.

Fellah, natural fear of—being seen in fine gear, which would have been
supposed to be stolen, 171.

Fí ghuzúni zálika (_Arab._), a peculiar phrase (_tr._ “meanwhile”),
142.

Fils (or Fals) = a fish scale, a spangle of metal, 294.

Firozábádí (author of “Kámús”), Tale of, 84.

Firúzah (_Arab._) = turquoise, (_Pers. form_ Pírozah), 270.

Flying Carpet (prototype of), 425.

Food, calls for, at critical times not yet wholly obsolete amongst the
civilised of the nineteenth century, 113.

Force of, fancy, 182.

Funeral, Customs at, 380.

Gáikwár, 134.

Galland quoted, 3, 12, 18, 19, 20, 22, 51, 53, 71, 77, 82, 87, 91, 108,
110, 116, 140, 158, 160, 167, 171, 297, 303, 321, 327, 331, 334,
335, 341, 348, 351, 353, 355, 363, 369, 377, 380, 385, 416, 422,
429, 446, 472, 500, 506.

Gandharba-lagana (fairy wedding) of the Hindus, 448.

Gandharbas = heavenly choristers, 448.

Gardens of the Hesperides and of King Isope (Chaucer), 74.

“Ghánim bin Ayyúb = the Thrall o’ Love”—position of in Arab. texts
compared with Galland, 303.

Ghashím (_Arab._), from the root “Ghashm” (iniquity) = a “Johnny Raw”—a
“raw laddie,” 91.

Ghát (_pop._ “Ghaut”) = the steps (or path) which lead to a watering
place, 491.

Ghayr an (_Arab._) = otherwise that, except that (_tr._ “Still”), 82.

Ghazn = a crease—a wrinkle, 142.

Gheir (_Syriac_) = for (_der._ from Greek γὰρ), 82.

Ghúlah = an ogress (_fem._ of Ghúl), 327.

Giallo antico, verd’ antico = serpentine limestone, 139.

Gil-i-sar-shúí (_Pers._) = head-washing clay (_tr._ “fuller’s earth”),
348.

Glass tokens (for coins), 351.

Há! Há! so Háka (_fem._ Háki), _Arab._ = Here for thee (_tr._ “There!
there!”), 89.

Habashi = an Abyssinian, 276.

Habshí (chief) of Jinjírah (= Al-Jazirah, the Island), admiral of the
Grand Moghul’s fleets, 276.

Háfiz = traditionist and Koran reader, 341.

Hálah mutawassitah (_Arab._) = middle-class folk, 94.

Hamídah = the Praiseworthy (according to Totárám Shayyán, instead of
Fatimah = a weaner), 181.

Hammam-hu (_Arab._) = bathed, _i.e._ scraping, kneading, soaping, etc.,
133.

Harrán, King of, 269.

Harrán (the Hebrew Charran), 269.

Harun al-Rashid and his famous pilgrimage from Baghdad to Meccah, 177.

Hátif, or invisible speaker, 519.

Hindostani Version quoted, 3, 4, 6, 8, 11, 12, 19, 26, 27, 33, 51, 57,
61, 75, 79, 82, 85, 87, 95, 96, 97, 105, 113, 114, 116, 125, 129,
133, 137, 140, 144, 147, 148, 150, 158, 159, 160, 161, 166, 167,
170, 171, 174, 175, 180, 185, 188, 189, 294, 297, 355, 377, 380,
422, 446.

Hizám = girdle, sash, waist-belt, _tr._ “waist-shawl,” 20.

Horses used in India, 297.

Hydrophobia in Egypt, 330.

Hypocrites = those who feign to be Moslems when they are miscreants,
83.

Ibn mín, a vulgarism for “man,” 53.

Ibrahim al-Harráni (_Arab._ title for Abraham), 270.

“’Iddah” = days during which a widow cannot marry (_tr._ “widowhood”),
379.

“If Almighty Allah have appointed unto thee aught thou shalt obtain it
without toil and travail”—a favourable sentiment, 10.

“’Ifr” (_fem._ ’Ifrah) = a wicked and dangerous man, 80.

Ifrít, mostly derived from “’afar” = dust, 80.

’Ilm al-Ghayb (_Arab._) = the Science of Hidden Things, 452.

’Ilm al-Híah, _gen. tr._ “Astrology”—here meaning Scientific
Physiognomy, 32.

’Ilm al-Mukáshafah = the Science by which Eastern adepts discover man’s
secret thoughts (_tr._ “Thought-reading”), 539.

’Ilm al-Raml = (Science of the Sand), our geomancy, 156.

Imám = a leader of prayer, 380.

Imám = an antistes—a leader in prayer (a word with a host of meanings),
27.

’Imán = faith, prayer, 380.

’Imárah = a building, _tr. here_ souterrain (probably clerical error
for Maghárah = a cave, a souterrain), 15.

Improbable details on which stories depend, 160.

“I must present myself before him (the King) with face unveiled,” a
Persian custom for women, 533.

Infanticide (in accordance with the manners of the age), 497.

“I will hire thee a shop in the Chauk”—Carfax or market-street, 61.

Jabábirah—fabled Giant rulers of Syria, 86.

Jám = _either_ mirror or cup (meaning doubtful), 440.

Jám-i-Jamshíd, a well worn commonplace in Moslem folk-lore, 440.

Jaríd = The Cane-play, 327.

Jaríd, _pop._ Jeríd = the palm frond used as javelin, 145.

Jatháni = the wife of an elder brother (_tr._ “sister-in-law”), 373.

Jauharjíyyah, _tr._ jewellers (an Arab. plur. of an Arabised Turkish
sing.—ji for—chí = (crafts) man), 95.

Jazírah (Al-) (_Arab._) = Mesopotamia, 269.

“Jews hold lawful to them the good of Moslems” (Comparison of Jew and
Christian in matters relating to dealing), 93.

Jewels (luminous), 354.

Jinníyah = the Jinn feminine, 470.

Ká’ah (_Arab._) = the apodyterium or undressing room upon which the
vestibule of the Hammam opens (_tr._ “great hall”), 133.

Kabbaltu = I have accepted, _i.e._ I accept emphatically, 37.

“Káká Siyáh” (_Pers._), _i.e._ “black brother” (a domestic negro),
pronounces Názi-núzí, 285.

Káma (_Arab._) = he rose; _equiv. to_ “he began” in vulg. speech, 389.

Káma-Shástra = the Cupid-gospel, 429.

Kám Khudáí = master of his passions, 269.

Kanání (_plur._ of Kinnínah) = glass bottles, 92.

Kandíl (Al-) al-’ajíb = the Wonderful Lamp, 135.

Kár’ah, now usually called “Maslakh” = stripping room, 133.

Karúr = a crore, 129.

Kashákísh (_Arab._), from the quadrille. ✔ Kashkasha = he gathered fuel
(_here tr._ “fuel sticks”), 67.

Kasír (the Little one), 390.

Kattu from “Katta” = he cut (in breadth, as opposed to Kadda = he cut
lengthwise), 52.

Kauri (or “Cowrie,” _Cypræa moneta_), 348.

Kawárijí (_Arab._) = one who uses the paddle, a rower (_tr._
“boatman”), 18.

Kazzák = Cossacks, bandits, etc. (_here tr._ “pirates”), 288.

Khatíbah (_more usually_ “Khutbah”) = the Friday sermon preached by the
Khatíb, 492.

Khawábí (_Arab._) (_pl._ of Khábiyah) = large jars usually of pottery,
11.

Khudá, _mod. Pers._ form of old Khudáí = Sovereign-King, 269.

Khudadad (derivation), 269.

“Khudadad and his brothers,” position of, compared with Galland, 303.

Khudadad and his brothers, relative position of, 269.

Khurtúm = the trunk of an elephant, 19.

Khuwáj = hunger, 61.

“Khwájá” for “Khwájah,” 61.

Khwájah = merchant and gentleman, 61.

Khwájah is also a honorific title given by Khorásánis to their
notables, 61.

Khwájah Hasan al-Habbal = Master Hasan the Ropemaker, 341.

Kidí, _pop. for_ Ka-zálika = on this wise, 174.

Kimcobs = velvets with gold embroidery, 140.

King in Persia speaks of himself in third person and swears by his own
head, etc., 531.

“King’s Command is upon the head and the eyes” = must be obeyed, 164.

Kinship, Terms of, 373.

Kiosque or belvedere (used to avoid confusion between Kiosque and
window), 140.

Kirámát = miracles, 181.

Kírát (Carat), most often one twenty-fourth of the dinar, 91.

“Kurbán-at básham” = May I become thy Corban or Sacrifice (formula used
in addressing the Shah), 530.

La’ab al-Andáb (_Arab._) = javelin-play, 154.

“Laffa ’l-isnayn bi-zulúmati-h” = _tr._ winding his trunk around them
(latter word = Khurtúm the trunk of an elephant), 19.

Lájawardi, _tr._ “lapis lazuli,” 444.

Lakh (Anglicised “lac”) = 100,000, 357.

Lane quoted, 38, 119, 334, 492.

Lauh = tablet (of the heart), 386.

Lens, origin of, and its applied use in telescopes and microscopes,
432.

Líwán (_Arab._) = Saloon, 71.

Lume eterno (of the Rosicrucians) = little sepulchral lamps burned by
the Hebrews, Greeks and Romans, 72.

Maghárah = a cave, a souterrain, 15.

Maghrabi Sahhár = Wizard, 54.

Maghrabi, the Magician (in classical Arabic “Maghribi = a dweller in
the Sunset-land”), 53.

Máh-i-Khudáí = the sovereign moon, 269.

Majlis garm Karná = to give some life to the company (_tr._ “to warm
them into talk”), 535.

Malay Aigla = Sandal wood (_tr._ Eaglewood), 20.

Mameluke Beys (dignity forbidding them to walk even the length of a
carpet), 177.

Mankalah, a favourite game in Egypt, 180.

Marhúm (Al-) = my late brother (_tr._ “my brother who hath found
mercy”), 58.

Marjánah = the “Coralline” (from Marján = red coral), _tr._ “Morgiana,”
378.

Market (Central) = the great Bazar, the Indian “Chauk,” 422.

Marmar Sumáki (_Arab._) = porphyry of which ancient Egypt supplied
finest specimens (_tr._ “Sumáki marble”), 139.

Marriages (Morganatic), 33.

Maslakh = stripping room (also Ká’ah), 133.

Mauza’ (_Arab._) = a place, an apartment, a saloon (_here tr._ “hall”),
71.

Maydán = plain, 145.

Medinah (Al-), whose title is “Al-Munawwarah” = the Illumined, 58.

Mesmerism (“impose her hand upon his head”), 189.

Mesopotamia (_Heb._ Naharaym, _Arab._ Al-Jazírah), 269.

Met (_Sindi_) = a kind of clay, 348.

Mihaffah bi-takhtrawán (_Arab._) = a covered litter, 33.

Miláh (pleasant) for Mubáh (permitted), 38.

“Min ba’di an” for “Min ba’di má” = after that, 34.

Mín (who) for “Man,” a Syro-Egyptian form common throughout the MS.,
14.

Mirror, a compromising magical article of many kinds, 23.

Mirrors, made to open and shut in the East, 24.

Misr = used in a threefold sense for Egypt, old Cairo and new Cairo,
34.

Modesty in story of Alaeddin, 148.

“Moormen,” famed as Magicians, 54.

Morier and the literal translation of the “Arabian Nights,” 191.

Moslems make Wuzú-ablution and pray dawn-prayers before doing anything
worldly, 141.

Mother (all women resembled her); an absurd statement to the West but
true in the East, 97.

Mother takes rank before the wife, according to Moslem fashion, 301.

“Mothers,” the prime figures of geomancy, daughters being secondary,
156.

Mubárak = The blessed or well omened, 13.

Mukattaf al-Yadayn = arms crossed behind his back (a servile posture),
16.

Munáfik (_Arab._) = “an infidel who pretendeth to believe in Al-Islam”
(_tr._ “hypocrite”), 83.

Munawwarah (Al-) = the Illumined (title given to Al-Medinah), 58.

Musawwadatayn (_Arab._) = _lit._ two black things, rough copies, etc.
(_tr._ “affright”), 87.

Mushayyadát, _tr._ “ high-builded,” 66.

Músiká (_Arab._), _classically_ “Musikí,” = Μουσικὴ, _Pers._ Músikár =
Music, 137.

Mustapha, 53.

Mut’ah = temporary and extempore marriage, 33.

Nabbút (Egyptian and Syrian weapon), 482.

Náblús = Samaria, 271.

Nadb = brandishing or throwing the javelin, 154.

Naharaym (_Heb._) = Mesopotamia, 269.

Nakhing = making the camels kneel, 314.

“Nakshat” and “Sifrat,” _tr._ Coin and Gold, 29.

Nard = table, 180.

Nardashír (Nard Ardashír?), 180.

Nazaránah _prop._ = the gift (or gifts) offered by Moslem noble to his
feudal superior, 486.

Náz o andáz (_Pers._) = coquetry in a half-honest sense (_tr._ “amorous
liveliness”), 285.

Negroids dreaded by Hindús, 276.

Nimak-harám, _tr._ “a traitor to the salt,” 286.

Nur al-Nihár = Light of the Day, 419.

Nur Jehán (_Pers._) = “Light of the World,” 473.

“O Woman,” popular form of address, 108.

Oarsman stands to his work in the East, 25.

Objects (better kept hidden) seen with naked eye by telescope (vulgar
belief), 438.

Og bin ’Unk (= Og of the Neck), the fabled King of Bashan, 19.

“Old lamps for new lamps—who will exchange?” 159.

Onager, the Gúr-i-Khár of Persia, 282.

Onager (wild ass) confounded with Zebra, 282.

Pá-andáz (_Pers._) = a carpet made of costly stuffs—a perquisite of
Royal attendants, 141.

Pá-andáz = carpets and costly cloths (spread between Baghdad and Meccah
for Harun al-Rashid), 177.

Papal bulls and Kings’ letters (in Mediæval Europe) were placed for
respect on the head, 89.

Parasang (_Gr._ παρασάγγης), 456.

Parwez, older pronunciation of the mod. (Khusrau) “Parvíz,” 502.

Pashkhánah = a mosquito-curtain, 121.

Paysá (pice) = two farthings and in weight = ½ an oz., 352.

Penalty inflicted to ensure obedience, 336.

Peri-Banu (The Fairy), 419.

Peri (Parí) in its modern form has a superficial resemblance to
“Fairy,” 419.

Peris, 419.

Perízádah = Fairy-born, 502.

Phantasms from the Divine Presence of ’Ali ’Aziz Efendi, the Cretan,
41.

Pictures of faces whose eyes seem to follow beholders, 427.

Pilaff (Turco-English form of Persian Puláo), 326.

Pilgrimage quoted, 314, 330, 405, 406.

Pilgrims settle in the two Holy Places, 406.

Pír = saint, spiritual guide, 8.

Pírozah = turquoise (_Arab. form_ Fíruzah), 270.

“Písh-namáz” (_Pers._) = fore-prayer, 380.

“Pointing the moral,” 265.

Prayers for the Dead recited over bier, 380.

Precocious children, 416.

Primitive attire of Easterns in hot climate, 20.

Prince, petty Indian, preceded in state processions by led horses whose
saddles are studded with diamonds, 134.

Rabite (steed of purest) = an Arab of noble strain, 287.

“Rafá al-Bashkhánah” = he raised a hanging, a curtain (_tr._ “the
arras”), 121.

Rahíl = Rachel, 355.

Ráih yasír (_Arab._) = about to become (peasant’s language), 131.

Rajah of Baroda, 134.

Ratl (_Arab._) _pron._ by Europeans “Rotl” (Rotolo) = pounds, 128.

Re-union after severance—modesty in Alaeddin as contrasted with Kamar
al-Zamán, etc., 176.

Right hand (seated at the) a place of honour in Europe; amongst Moslems
the place would be to the left, 136.

“Ring and the Lamp” have a magical effect over physique and morale of
the owner, 104.

“Rise that I may seat myself in thy stead” (addressed to the full
moon)—true Orientalism, 151.

Rosso antico (mostly a porphyry), 139.

Rukh = Roc, 186.

Rukh (the mythical—mixed up with the mysterious bird Símurgh), 188.

Sabbath (the) = the Saturday, 64.

Sabba raml = cast in sand (may be clerical error for “Zaraba raml” = he
struck sand, _i.e._ made geomantic figures), _here tr._ “striking a
geomantic table,” 68.

Sa’d = prosperity, 341.

Sa’dí = prosperous, 341.

Sádí (Al-) w’al-Ghádí = those who went forth betime (the latter may
mean those who came for the morning meal), 27.

Sáhal for Sahal (broad “Doric” of Syria), 125.

Sahrá (_Arab._) = desert (applied by Persians to waste grounds about a
town; _here to_ “barren hill-country”), 67.

Samaria (according to Moslems, Shamrín and Shamrún), 271.

Samáwah, confounded with Kerbela—a desert with a place of pilgrimage,
484.

Sámáwah (Town on Euphrates), 484.

Sámáwah, Desert of, 484.

Sarráf = a money-changer (_tr._ “shroff”), 333.

Sárú (dakhalú, jalasú etc.), in the plural for the dual—popular and
vulgar speech, 66.

Seal ring (or Signet ring), 72.

Seeking to release Soul of Prince who had perished, 298.

Semi-abortions (preservation of, a curse in xixth century), 498.

Serraglio-palace; _der. from_ Serai (Pers.) = a palace, _also der.
from_ Cerrar (Spanish and Portuguese) = to shut up, 128.

“Shadow of Allah,” a title of the Shah, 531.

Shaghrí (_Pers._), _e.g._ “Kyafsh-i-Shaghrí” = slippers of shagreen,
282.

Shagreen (_der. from Pers._ “Shaghrí”) produced by skin of wild ass,
282.

Sháhinsháh = King of kings, 534.

Sháhinsháh, a title first assumed by Ardashír, 500.

Sháhmiyánah = a huge marquee or pavilion-tent in India, 469.

Shahr-Bánu (_Pers._) = City-queen, 486.

Shahwah (_Arab._) = lust, 33.

Shahwah dáram = I am lustful, 33.

“Shaking out his skirts,” a sign of willingly parting with possessions,
316.

Shakhs, either a person or an image (_here tr._ “Image”), 18.

Sham’ádín, a would-be Arabic plural of the Persian “Sham’adán” =
candlestick, chandelier, 109.

Shamrín (and Shamrún) = Samaria, 271.

Shástras—Hindu Scripture or Holy Writ, 429.

Shayy bi-lásh = _lit._ “a thing gratis or in vain” (_here tr._ “matters
beyond the range of matter”), 68.

“She had never gone or come” = she was in her own home, 183.

Shísheh-ká paysá = a (pice) small coin of glass, 351.

Shīve-Zād, 47

“Shúf-hu,” _Arab._ (colloquial form of “Shuf-hu”) = look upon him, 58.

Sídí = my lord, 321.

Sídí mistaken for Sayyid, 321.

Sídí Nu’umán (sometimes “Sidi Nouman,” or “Sidi Nonman”), 321.

Silvern platters, 93.

Simsim (or “Samsam”) The grain = _Sesamum Orientale_, 370.

Skin of wild ass produce the famous Shagreen, 282.

Sleeping postures, 183.

Sleeping with drawn sword between man and maid, 116.

“Smell the air” = a walk, a “constitutional,” 397.

“Son of a minute, The,” _i.e._ which would take effect in the shortest
time, 171.

Son (youngest of three) generally Fortune’s favourite in folk-lore,
453.

Soghd Samarkand = plain of Samarkand, 436.

Soul of Prince who had perished (seeking to release), 298.

Stirrup, The Arab, 478.

Subjects (Persian) both women and men are virtually King’s slaves, 533.

Suicide, Hindus adepts in, 166.

Sullam (_pl._ “Salálim”) popularly used for a flight of steps (_tr.
here_ souterrain-stairs), 75.

Sulúk (_Arab._) a sufistical expression, the road to salvation (_tr._
“paths”), 185.

Suráyyát (_lit._ the Pleiades) and Sham’ádín, a would-be plural
(Arabic) of the Persian “Sham’adán” = candlestick, chandelier, 109.

Taffaytu-hu = to extinguish (_tr._ “put it out”), 84.

Tafl (_Arab._) = a kind of clay, 348.

Ták (or Tákah) = a little wall-niche, 351.

Tamanná (_Arab._) = “She saluted the king by kissing her finger tips
and raising them to her brow,” 108.

Tawáf = Circuiting (an act of worship), 298.

Teshurah = a Gift offered with the object of being admitted to the
presence, 100.

Thag, _equiv. to_ our English “Thug,” 374.

Thag = simply a “cheat,” but may also mean a robber, assassin, etc.
(_tr._ “Bandits”), 374.

Theatre (shifting), 429.

“There is not a present (Teshurah) to bring to the man of God,” 100.

Thirst takes precedence of hunger, 320.

Thought-reading, 539.

“Three things lack permanency. Wealth without trading, Learning without
disputation, Government without justice” (Sa’di in the Gulistan), 6.

“Thy commands, O my mother, be upon my head, 89.

“Thy Highness,” a form of addressing royalty common in Austria, 108.

Trafír = trumpets, 137.

“Treasure trove,” the possession of exposing the owner to torture, 105.

Tú bará Thag hai = thou art a precious rascal, 374.

Turcoman blood (steed of), 297.

Turquoise stone, held as a talisman in the East, 270.

’Ubb (_Arab._) = bulge between breast and outer robe (_tr._ “breast
pocket”), 317.

“Uktuli’s-siráj,” the Persian “Chirághrá bi-kush” = kill the lamp, 84.

Unth = Camel, 294.

Ushtur = Camel, 294.

Vijáyanagara = City of Victory, 422.

Visions frequent in Al-Islam, 405.

Voices, disembodied, 515.

Wa’d al-Banât, or burial of Mauúdát (living daughters), 498.

“Wáhid min al-Tujjár,” the very vulgar style, 64.

Wahsh = Lion, 18.

Wálí = the Civil Governor, 375.

Walímah _prop._ = a marriage-feast, 15.

Washing hands and face—a preparatory washing as a matter of cleanliness
preceding the formal Wuzú-ablution, 168.

Water-closet, wedding night in, 115.

Wazífah _prop._ = task, a stipend, a salary, (_here tr._ “duties”),
328.

Wazir expected to know everything in Oriental countries, 163.

Wedding, description of, 114.

Wedding night in water-closet, 115.

“What’s past is past and what is written is written and shall come to
pass” (Sir C. Murray’s “Hassan”), 10.

“Whoso leaveth issue dieth not” (popular saying amongst Moslems), 55.

Wild ass (onager), 282.

Wild ass, meat of, 282.

Wild ass (skin of) produces the famous Shagreen, 282.

Will of man, The, a mighty motive power, 426.

Windows (first mention of in Arabic MS. of “Alaeddin”), 186.

Women (Alaeddin used to think all resembled his mother); an absurd
statement to the West but true in the East, 97.

“Woven air,” local name of the Patna gauzes, 423.

Yá Rájul (for Rajul) = O man (an Egypto-Syrian form), 58.

Yámin, copyist’s error for “Yásimín,” _tr._ gelsamine, 19.

Yaum al-Mahshar = _lit._ the Day of Assembly (_tr._ Judgment Day), 21.

Zahab-ramlí = placer-gold, 15.

Zalm = the dewlap of sheep or goat, 19.

Zangi-i-Adam-kh’wár (_tr._ Ethiopian) afterwards called Habashi = an
Abyssinian, 276.

Zanzibár = Blackland, 281.

Zarb Raml (Geomancy), 4.

Zayn al-Asnam, object of the tale, 38.

Zayn al-Asnam (Turkish) version by Mr. Gibb (note), 41.

Zayn al-Asnam; _old ver._ “Ornament (adornment?) of the Statues,” 3.

Zayn (al-Dín = Adornment of The Faith and owner of) al-Asnám = the
Images, 3.

Zij = table of the stars—almanack, 159.

-----

Footnote 1:

_i.e._ Daddy Abdullah; the former is used in Pers. Turk. and
Hindostani for dad! dear! child! and for the latter, see vol. v. 141.

Footnote 2:

Here the Arab. syn. of the Pers. “Darwaysh,” which Egyptians pronounce
“Darwísh.” In the Nile Valley the once revered title has been debased
to an insult = “poor devil” (see Pilgrimage i, pp. 20–22); “Fakír”
also has come to signify a Koran-chaunter.

Footnote 3:

To “Nakh” is to make the camel kneel. See vol. ii. 139, and its
references.

Footnote 4:

As a sign that he parted willingly with all his possessions.

Footnote 5:

Arab. “’Ubb” prop. = the bulge between the breast and the outer robe
which is girdled round the waist to make a pouch. See vol. viii. 205.

Footnote 6:

Thirst very justly takes precedence of hunger: a man may fast for
forty days, but without water in a tropical country he would die
within a week. For a description of the horrors of thirst see my
“First Footsteps in East Africa,” pp. 387–8.

Footnote 7:

In Galland it is Sidi Nouman; in many English translations, as in the
“Lucknow” (Newul Kishore Press, 1880), it has become “Sidi Nonman.”
The word has occurred in King Omar bin al-Nu’uman, vol. ii. 77 and
325, and vol. v. 74. For Sídí = my lord, see vol. v. 283; Byron, in
The Corsair, ii. 2, seems to mistake it for “Sayyid.”

High in his hall reclines the turban’d Seyd,
Around—the bearded chiefs he came to lead.

Footnote 8:

The Turco-English form of the Persian “Puláo.”

Footnote 9:

_i.e._ the secure (fem.). It was the name of the famous concubine of
Solomon to whom he entrusted his ring (vol. vi. 84); also of the
mother of Mohammed who having taken her son to Al-Medinah (Yathrib)
died on the return journey. I cannot understand why the Apostle of
Al-Islam, according to his biographers and commentators, refused to
pray for his parent’s soul, she having been born in Al-Fitrah (the
interval between the fall of Christianity and the birth of Al-Islam),
when he had not begun to preach his “dispensation.” See Tabari, ii.
450.

Footnote 10:

The cane-play: see vol. vi. 263.

Footnote 11:

Galland has _une Goule_, _i.e._ a Ghúlah, a she-Ghúl, an ogress. But
the lady was supping with a male of that species, for which see vols.
i. 55; vi. 36.

Footnote 12:

In the text “Wazífah” prop. = a task, a stipend, a salary; but here =
the “Farz” devotions which he considered to be his duty. In Spitta-Bey
(_loc. cit._ p. 218) it is = duty, office, position.

Footnote 13:

For this scene which is one of every day in the East; see Pilgrimage
ii. pp. 52–54.

Footnote 14:

This hate of the friend of man is inherited from Jewish ancestors;
and, wherever the Hebrew element prevails, the muzzle, which has
lately made its appearance in London, is strictly enforced, as at
Trieste. Amongst the many boons which civilisation has conferred upon
Cairo I may note hydrophobia; formerly unknown in Egypt the dreadful
disease has lately caused more than one death. In India sporadic cases
have at rare times occurred in my own knowledge since 1845.

Footnote 15:

In Galland “Rougeau” = (for Rougeaud?) a red-faced (man), etc., and in
the English version “Chance”: “Bakht” = luck, good fortune.

Footnote 16:

In the text “Sarráf” = a money-changer. See vols. i. 210; iv. 270.

Footnote 17:

Galland has forgotten this necessary detail: see vol. i. 30 and
elsewhere. In Lane’s Story of the man metamorphosed to an ass, the old
woman, “quickly covering her face, declared the fact.”

Footnote 18:

In the normal forms of this story, which Galland has told very badly,
the maiden would have married the man she saved.

Footnote 19:

In other similar tales the injured one inflicts such penalty by the
express command of his preserver who takes strong measures to ensure
obedience.

Footnote 20:

In the more finished tales of the true “Nights” the mare would have
been restored to human shape after giving the best security for good
conduct in time to come.

Footnote 21:

_i.e._ Master Hasan the Ropemaker. Galland writes, after European
fashion, “Hassan,” for which see vol. i. 251; and for “Khwájah” vol.
vi. 146. “Al-Habbál” was the cognomen of a learned “Háfiz” (=
traditionist and Koran reader), Abú Ishák Ibrahim, in Ibn Khall. ii.
262; for another see iv. 410.

Footnote 22:

“Sa’d” = prosperity and “Sa’dí” = prosperous; the surname of the
“Persian moralist,” for whom see my friend F. F. Arbuthnot’s pleasant
booklet, “Persian Portraits” (London, Quaritch, 1887).

Footnote 23:

This is true to nature as may be seen any day at Bombay. The crows are
equally audacious, and are dangerous to men lying wounded in solitary
places.

Footnote 24:

The Pers. “Gil-i-sar-shúl” (= head-washing clay), the Sindi “Met,” and
the Arab. “Tafl,” a kind of clay much used in Persia, Afghanistan,
Sind, etc. Galland turns it into _terre à decrasser_ and his English
translators into “scouring sand which women use in baths.” This
argillaceous earth mixed with mustard oil is locally used for clay and
when rose-leaves and perfumes are used, it makes a tolerable
wash-ball. See “Scinde or The Unhappy Valley,” i. 31.

Footnote 25:

For the “Cowrie” (_Cypræa moneta_) see vol. iv. 77. The Bádám or Bídám
(almond) used by way of small change in India, I have noted elsewhere.

Footnote 26:

Galland has “_un morceau de plomb_,” which in the Hindi text becomes
“Shíshah-ká-paysá” = a (pice) small coin of glass: the translator also
terms it a “Faddah,” for which see Nusf (alias “Nuss”), vols. ii. 37;
vi. 214 and ix. 139, 167. Glass tokens, by way of coins, were until
late years made at Hebron, in Southern Syria.

Footnote 27:

For the “Ták” or “Tákah” = the little wall-niche, see vol. vii. 361.

Footnote 28:

In the French and English versions the coin is a bit of lead for
weighting the net. For the “Paysá” (pice) = two farthings, and in
weight = half an ounce, see Herklot’s Glossary, p. xcviii.

Footnote 29:

In the text “bilisht” = the long span between thumb-tip and
minimus-tip. Galland says _long plus d’une coudée et gros à
proportion_.

Footnote 30:

For the diamond (Arab. “Almás” from ἀδάμας, and in Hind. “Hírá” and
“Panná”) see vols. vi. 15, ix. 325; and in latter correct, “Euritic,”
a misprint for “dioritic.” I still cannot believe diamond-cutting to
be an Indian art, and I must hold that it was known to the ancients.
It could not have been an unpolished stone, that “Adamas notissimus”
which according to Juvenal (vi. 156) Agrippa gave to his sister.
Maundeville (A.D. 1322) has a long account of the mineral, “so hard
that no man can polish it,” and called Hamese (“Almás?”). For Mr.
Petrie and his theory, see vol. ix. 325. In most places where the
diamond has been discovered of late years it had been used as a magic
stone, _e.g._, by the Pagés or medicine-men of the Brazil, or for
children’s playthings, which was the case with the South-African
“Caffres.”

Footnote 31:

These stones, especially the carbuncle, which give out light in
darkness are a commonplace of Eastern folk-lore. For luminous jewels
in folk-lore, see Mr. Clouston (i. 412.): the belief is not wholly
extinct in England, and I have often heard of it in the Brazil and
upon the African Gaboon. It appears to me that there may be a basis of
fact to this fancy, the abnormal effect of precious stones upon
mesmeric “sensitives.”

Footnote 32:

The chimney and chimney-piece of Galland are not Eastern: the H. V.
uses “Bukhárí” = a place for steaming.

Footnote 33:

_i.e._ “Rachel.”

Footnote 34:

In the text “lakh,” the Anglicised “lac” = 100,000.

Footnote 35:

This use of camphor is noted by Gibbon (D. and F. iii. 195.)

Footnote 36:

“Áb o hawá” = climate: see vol. ii. 4.

Footnote 37:

Galland makes this article a linen cloth wrapped about the skull-cap
or core of the turban.

Footnote 38:

Mr. Coote (_loc. cit._ p. 185) is unable to produce a _puramythe_
containing all of “Ali Bába;” but, for the two leading incidents he
quotes from Prof. Sakellarios two tales collected in Cyprus. One is
Morgiana marking the village doors (p. 187), which has occurred
doubtless a hundred times. The other, in the “Story of Drakos,” is an
ogre, hight “Three Eyes,” who attempts the rescue of his wife with a
party of blackamoors (μαύρους) packed in bales and these are all
discovered and slain.

Footnote 39:

_Dans la forêt_, says Galland.

Footnote 40:

Or “Samsam,” the grain = _Sesamum Orientale_: hence the French,
_Sesame, ouvre-toi!_ The term is cabalistical, like Súlem, Súlam or
Shúlam in the Directorium Vitæ Humanæ of Johannes di Capuâ: Inquit
vir: Ibam in nocte plenilunii et ascendebam super domum ubi furari
intendebam, et accedens ad fenestram ubi radii lune ingrediebantur, et
dicebam hanc coniurationem, scilicet sulem sulem, septies, deinde
amplectebar lumen lune et sine lesione descendebam ad domum, etc. (pp.
24–25) par Joseph Derenbourg, Membre de l’Institut 1^{re} Fascicule,
Paris, F. Vieweg, 67, Rue de Richelieu, 1887.

Footnote 41:

In the text “Jatháni” = the wife of an elder brother. Hindostani, like
other Eastern languages, is rich in terms for kinship whereof English
is so exceptionally poor. Mr. Francis Galtson, in his well-known work
“Hereditary Genius,” a misnomer by the by for “Hereditary Talent,”
felt this want severely and was at pains to supply it.

Footnote 42:

In the text “Thag,” our English “Thug,” often pronounced moreover by
the Briton with the sibilant “th.” It means simply a cheat: you say to
your servant “Tú bará Thag hai” = thou art a precious rascal; but it
has also the secondary meaning of robber, assassin, and the tertiary
of Bhawáni-worshippers who offer indiscriminate human sacrifices to
the Deëss of Destruction. The word and the thing have been made
popular in England through the “Confessions of a Thug” by my late
friend Meadows Taylor; and I may record my conviction that were the
English driven out of India, “Thuggee,” like piracy in Cutch and in
the Persian Gulf, would revive at the shortest possible time.

Footnote 43:

_i.e._ the Civil Governor, who would want nothing better.

Footnote 44:

This is in Galland and it is followed by the H. V.; but it would be
more natural to suppose that of the quarters two were hung up outside
the door and the others within.

Footnote 45:

I am unwilling to alter the time honoured corruption: properly it is
written Marjánah = the “Coralline,” from Marján = red coral, for which
see vols. ii. 100; vii. 373.

Footnote 46:

_i.e._ the “’Iddah,” during which she could not marry. See vol. iii.
292.

Footnote 47:

In Galland he is a _savetier * * * naturellement gai, et qui avait
toujours le mot pour rire_: the H.V. naturally changed him to a tailor
as the Chámár or leather-worker would be inadmissible to polite
conversation.

Footnote 48:

_i.e._ a leader of prayer; the Pers. “Písh-namáz” = fore-prayer, see
vols. ii. 203; iv. 111 and 227. Galland has “ímán,” which can mean
only faith, belief, and in this blunder he is conscientiously followed
by his translators—servum pecus.

Footnote 49:

Galland nails down the corpse in the bier—a Christian practice—and he
certainly knew better. Moreover, prayers for the dead are mostly
recited over the bier when placed upon the brink of the grave; nor is
it usual for a woman to play so prominent a part in the ceremony.

Footnote 50:

See vols. v. 111, ix. 163 and x. 47.

Footnote 51:

Galland is less merciful, “_Aussitôt le conducteur fut déclaré digne
de mort tout d’une voix, et il s’y condamna lui-même_,” etc. The
criminal, indeed, condemns himself and firmly offers his neck to be
stricken.

Footnote 52:

In the text “Lauh,” for which see vol. v. 73.

Footnote 53:

In Arab. “Káma” = he rose, which, in vulgar speech especially in
Egypt, = he began. So in Spitta-Bey’s “Contes Arabes Modernes” (p.
124) “Kámat al-Sibhah dhákat fí yad akhí-h” = the chaplet began (lit.
arose) to wax tight in his brother’s hand. This sense is shadowed
forth in classical Arabic.

Footnote 54:

So in old Arabian history “Kasír” (the Little One), the Arab Zopyrus,
stows away in huge camel-bags the 2,000 warriors intended to surprise
masterful Queen Zebba. Chronique de Tabari, vol. ii. 26. Also the
armed men in boxes by which Shamar, King of Al-Yaman, took Shamar-kand
= Shamar’s-town, now Samarkand. (Ibid. ii. 158.)

Footnote 55:

_i.e._ for a walk, a “constitutional”: the phrase is very common in
Egypt, and has occurred before.

Footnote 56:

These visions are frequent in Al-Islam; see Pilgrimage iii. 254–55. Of
course Christians are not subject to them, as Moslems also are never
favoured with glimpses of the Blessed Virgin and the Saints; the best
proof of their “Subjectivity.”

Footnote 57:

For this word see De Sacy, Chrest. ii. 421. It has already occurred in
The Nights, vol. iii. 295.

Footnote 58:

Not a few pilgrims settle for a time or for life in the two Holy
Places, which are thus kept supplied with fresh blood. See Pilgrimage
ii. 260.

Footnote 59:

_i.e._ Bayt al-Mukaddas, for which see vol. ii. 132.

Footnote 60:

An affidavit amongst Moslems is “litis decisio,” as in the
jurisprudence of mediæval Europe.

Footnote 61:

In Arab folk-lore there are many instances of such precocious
boys—_enfants terribles_ they must be in real life. In Ibn Khall.
(iii. 104) we find notices of a book “Kitáb Nujabá al-Abná” = Treatise
on Distinguished Children, by Ibn Zakaral-Sakalli (the Sicilian), ob.
A.D. 1169–70. And the boy-Kazi is a favourite rôle in the plays of
peasant-lads who enjoy the irreverent “chaff” almost as much as when
“making a Pasha.” This reminds us of the boys electing Cyrus as their
King in sport (Herodotus, i. 114). For the cycle of “Precocious
Children” and their adventures, see Mr. Clouston (Popular Tales, etc.,
ii. 1–14), who enters into the pedigree and affiliation. I must,
however, differ with that able writer when he remarks at the end, “And
now we may regard the story of Valerius Maximus with suspicion, and
that of Lloyd as absolutely untrue, so far as William Noy’s alleged
share in the ‘case.’” The jest or the event happening again and again
is no valid proof of its untruth; and it is often harder to believe in
derivation than in spontaneous growth.

Footnote 62:

In Galland _Ali Cogia, Marchand de Bagdad_, is directly followed by
the _Histoire du Cheval Enchanté_. For this “Ebony Horse,” as I have
called it, see vol. v. p. 32.

Footnote 63:

“Bánú” = a lady, a dame of high degree generally, _e.g._ the (Shah’s)
Banu-i-Harem in James Morier (“The Mirza,” iii. 50), who rightly
renders _Pari Banu_ = Pari of the first quality. “Peri” (Parí) in its
modern form has a superficial resemblance to “Fairy;” but this
disappears in the “Pairika” of the Avesta and the “Pairik” of the
modern Parsee. In one language only, the Multání, there is a masculine
form for the word “Pará” = a he-fairy (Scinde, ii. 203). In Al-Islam
these Peris are beautiful feminine spirits who, created after the
“Dívs” (Tabari, i. 7), mostly believe in Allah and the Koran and
desire the good of mankind: they are often attacked by the said Dívs,
giants or demons, who imprison them in cages hung to the highest
trees, and here the captives are visited by their friends who feed
them with the sweetest of scents. I have already contrasted them with
the green-coated pygmies to which the grotesque fancy of Northern
Europe has reduced them. Bánú in Pers. = a princess, a lady, and is
still much used, _e.g._ Bánú-í-Harim, the Dame of the Serraglio, whom
foreigners call “Queen of Persia;” and Árám-Banu = “the calm
Princess,” a nickname. A Greek story equivalent of Prince Ahmad is
told by Pio in _Contes Populaires Grecs_ (No. ii. p. 98) and called Τὸ
χρυσὸ κουτάκι, the Golden box. Three youths (παλλικάρια) love the same
girl and agree that whoever shall learn the best craft (ὅγεος μάθη
πλεὶα καλὴν τέκνην) shall marry her; one becomes an astrologer, the
second can raise the dead, and the third can run faster than air. They
find her at death’s door, and her soul, which was at her teeth ready
to start, goes down (καὶ πά ’ἣ ψυχή της κάτω, ποὔτανε πλειὰ στά δόντια
της).

Footnote 64:

Light of the Day.

Footnote 65:

Galland has “Bisnagar,” which the H. V. corrupts to Bishan-Garh =
Vishnu’s Fort, an utter misnomer. Bisnagar, like Bijnagar,
Beejanuggur, Vizianuggur, etc., is a Prakrit corruption of the
Sanskrit Vijáyanagara = City of Victory, the far-famed Hindu city and
capital of the Narasingha or Lord of Southern India, mentioned in The
Nights, vols. vi. 18; ix. 84. Nicolo de’ Conti in the xvth century
found it a magnificent seat of Empire some fifteen marches south of
the pestilential mountains which contained the diamond mines. Accounts
of its renown and condition in the last generation have been given by
James Grant (“Remarks on the Dekkan”) and by Captain Moore
(“Operations of Little’s Detachment against Tippoo Sultan”). The
latest description of it is in “The Indian Empire,” by Sir William W.
Hunter. Vijáyanagar, village in Bellary district, Madras, lat. 15° 18′
N., long. 76° 30′ E.; pop. (1871), 437, inhabiting 172 houses. The
proper name of this village is _Hampi_, but Vijáyanagar was the name
of the dynasty (?) and of the kingdom which had its capital here and
was the last great Hindu power of the South. Founded by two
adventurers in the middle of the xivth century, it lasted for two
centuries till its star went down at Tálikot in A.D. 1565. For a
description of the ruins of the old city of Vijáyanagar, which covers
a total area of nine square miles, see “Murray’s Handbook for Madras,”
by E. B. Eastwick (1879), vol. ix. p. 235. Authentic history in
Southern India begins with the Hindu kingdom of Vijáyanagar, or
Narsinha, from A.D. 1118 to 1565. The capital can still be traced
within the Madras district of Bellary, on the right bank of the
Tungabhadra river—vast ruins of temples, fortifications, tanks and
bridges, haunted by hyænas and snakes. For at least three centuries
Vijáyanagar ruled over the southern part of the Indian triangle. Its
Rajas waged war and made peace on equal terms with the Mohamadan
sultans of the Deccan. See vol. iv. p. 335, Sir W. W. Hunter’s
“Imperial Gazetteer of India,” Edit. 1881.

Footnote 66:

The writer means the great Bazar, the Indian “Chauk,” which = our
English Carfax or Carfex (Carrefour) and forms the core of ancient
cities in the East. It is in some places, as Damascus, large as one of
the quarters, and the narrow streets or lanes, vaulted over or
thatched, are all closed at night by heavy doors well guarded by men
and dogs. Trades are still localised, each owning its own street,
after the fashion of older England, where we read of Draper’s Lane and
Butchers’ Row; Lombard Street, Cheapside and Old Jewry.

Footnote 67:

The local name of the Patna gauzes. The term was originally applied to
the produce of the Coan looms, which, however, was anticipated in
ancient Egypt. See p. 287 of “L’Archéologie Égyptienne” (Paris, A.
Quantin) of the learned Professor G. Maspero, a most able popular work
by a savant who has left many regrets on the banks of Nilus.

Footnote 68: