The Thousand and One Nights, Vol. I. Commonly Called the...

The lute (el-'ood) is the only instrument that is generally described as used at the entertainments which we have been considering. Engravings of this and other musical instruments are given in my work on the Modern Egyptians. The Arab viol (called rabáb) was commonly used by inferior performers. (See also Note 26, below.)

The Arab music is generally of a soft and plaintive character, and particularly that of the most refined description, which is distinguished by a remarkable peculiarity, the division of tones into thirds. The singer aims at distinct enunciation of the words, for this is justly admired; and delights in a trilling style. The airs of songs are commonly very short and simple, adapted to a single verse, or even to a single hemistich; but in the instrumental music there is more variety.

Note 24.—On the Ḳalenderees. In the old translation, these three strangers are called "Calenders;" that is, "Ḳalenderees:" but in the Calcutta edition of the first two hundred nights, and the edition of Breslau, they are designated as "Ḳarendelees," "miserable or ridiculous beggars;" and in that of Cairo, the term applied to them is "ṣa'áleek," or, simply, "paupers," or "mendicants." Some may suppose the right reading to be "Ḳalenderees;" for it was a custom of this order of Darweeshes to shave their beards: they were forbidden to do so in the year of the Flight 761,254 by the Sulṭán of Egypt (El-Melik en-Náṣir El-Ḥasan); but whether they afterwards reverted to this habit, I do not know. The order of the Ḳalenderees, however, was not founded until about the commencement of the fifth century of the Flight,255 a period long posterior to that to which the tale relates.

Note 26.—On the Persian Harp. This instrument is called in Arabic "junk," from the Persian "chang." It has almost fallen into disuse, and I have never seen it: I am enabled, however, to give two sketches of its form through the kindness of the [late] Right Honourable Sir Gore Ouseley, who has favoured me with drawings made from two of the most satisfactory representations of it in his rich collection of Oriental MSS.; the first, about 350 years old; the second 410. The number of strings, he informs me, vary from 20 to 27.

Note 27.—On the Title and Office of Khaleefeh. As most of our best authors on Oriental subjects have for some years past deviated from our old general mode of writing this title, substituting (for "Caliph") "Khalif," "Khalífah," &c., I have taken the same liberty. It cannot be correctly written, at the same time congenially with our language and with its orthography in Arabic characters, otherwise than "Khaleefeh" or "Khaleefah;" and of these two modes I adopt the one which agrees with the manner in which the title is most generally pronounced by the Arabs. The meaning of this title is "Successor," or "Vicar;" and it was originally given to the universal sovereigns of the Muslim Arabs, as signifying "Successor of the Prophet;" but afterwards, in a more exalted sense, as "Vicar of God:" the Khaleefeh being the head of the religion as well as the supreme political governor, or at least arrogating to himself the right to possess such supremacy, throughout the whole Muslim world. [The last of the Khaleefehs died in Egypt shortly after the Turkish conquest of that country, or in the year of the Flight, 950. After the overthrow of the house of El-'Abbás by Hulágù, certain of its members obtained an asylum at the court of the Memlook Sulṭáns, and continued the line of the Khaleefehs, with spiritual, but no temporal, authority until it ceased in the person of El-Mutawekkil, who delegated his office to the Sulṭán Seleem I.; it is consequently held by the Sulṭán of Turkey.

Note 31.—Description of Kháns, or Wekálehs. A Khán is a building chiefly designed for the accommodation of merchants, and for the reception of their goods. In Egypt, a building of this kind is generally called a Wekáleh. I have described it, in a former work, as surrounding a square or oblong court, and having, on the ground-floor, vaulted magazines for merchandise, which face the court, and are sometimes used as shops. Above these are generally lodgings, which are entered from a gallery extending along each of the four sides of the court; or, in the place of these lodgings, there are other magazines: and in many kháns or wekálehs which have apartments designed as lodgings, these apartments are used as magazines. In general, the building has only one common entrance; the door of which is closed at night, and kept by a porter.

Note 33. Many Muslims perform the pilgrimage with the view of expiating their offences, and, at the Kaạbeh, or at the tomb of the Prophet, make a vow to abstain from any glaring infringement of the law of which they may before have been guilty.

Note 34. I learn, from a marginal note in my copy of the original, by the sheykh Moḥammad Eṭ-Tanṭáwee, that these verses are the composition of Ibn-Sahl El-Ishbee-lee. Three concluding verses of the same ode, and a second poetical quotation immediately following, I have passed over.

Note 35. In the original there are some errors in this part of the story, which the sequel requires me to correct. The cateress is described as having sung three successive songs, accompanying them with her lute. After the first song, the mistress of the house is said to have been affected in the manner described in the translation, and to have exposed to view the marks of beating. The second lady (namely, the portress) is represented as similarly excited by the second song; and the third lady (the cateress herself), by the third song. The last also is said to have exhibited upon her person those marks which, as the sequel shews, were borne by the second.

Note 36. The "miḳra'ah," vulgarly called "maḳra'ah," is a portion of the thicker end of a palm-branch stripped of the leaves. It is often used to beat a person in sport; but in this case, two or three splits are usually made in the thicker part of it, to increase the sound of the blows.

Note 38. Perhaps it is needless to explain that the wish here expressed, for a protractive trial on the day of judgment, is occasioned by the longing for reunion, and the fear of separation after that day. The Muslims usually pray for an easy (and, consequently, a short) reckoning.

Note 44. The burial-grounds of Eastern cities are generally so extensive, that, with the varied structures which they contain, they may aptly be called "Cities of the Dead." It was with difficulty that I recognised the tomb of the lamented Burckhardt, in the great cemetery on the north of Cairo, even after I had carefully noticed its place on a former visit.

Note 45. I have ventured to make a slight alteration here; but it is one which does not in the least affect the consistency of the tale. Marriage with a foster-sister is as expressly forbidden by the Mohammadan law as that with a natural sister.

Note 47. Many an Arab would rather risk the loss of his head than part with his beard; for the latter is regarded by almost all Muslims with a superstitious respect; and to shave it off, at least after it has been suffered to grow for many days, they consider as sinful: this, however, is sometimes done by religious mendicants, as it is also by some of those persons who seek, or enjoy, the reputation of sanctity, and who are, or pretend to be, insane.

Note 51. The Mohammadan law requires that every man be acquainted with some art or occupation by which he may, in case of necessity, at least be able to obtain the means of supporting himself and such of his family as are dependant upon him, and of fulfilling all his religious as well as moral duties. Hence it has been a common custom of Muslim princes, in every age, to learn some useful art; and many of them have distinguished themselves by displaying exquisite skill in the work of their hands, and especially in caligraphy, of which the Orientals in general are great admirers.

Note 54.—On Sherbets. The Arabs have various kinds of sherbets, or sweet drinks; the most common of which is merely sugar and water, made very sweet. The most esteemed kind is prepared from a hard conserve of violets, made by pounding violet-flowers, and then boiling them with sugar. Other kinds are prepared from conserves of fruits, &c. The sherbet is served in covered glass cups, containing from two-thirds to three-quarters of an English pint; the same which I have described in a former note as used for wine. These are placed on a round tray, and covered with a round piece of embroidered silk, or cloth of gold; and on the right arm of the person who presents the sherbet, is hung a long napkin with a deep embroidered border of gold and coloured silks at each end, which is ostensibly offered for the purpose of wiping the lips after drinking, though the lips are scarcely touched with it.

Note 57. Falsehood was commended by the Prophet when it tended to reconcile persons at enmity with each other, and when practised in order to please one's wife, or to obtain any advantage in a war with infidels, though strongly reprobated in other cases.

Note 58. Four verses here inserted in the original appear to me to be a corruption of a couplet which better expresses the same meaning, and which I have therefore translated in the place of the former. As the lines to which I allude are particularly pleasing, I may perhaps be excused if I here introduce the original words, which are as follow:—