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

Note 1. As the story of the Humpback is one of the best in this collection, and purely Arab, I have been glad to find, in the Calcutta edition of the first two hundred nights, authority for deviating here from my usual standard copy, by substituting "El-Baṣrah" for a city of China. The Breslau edition, in the opening of the story, lays the scene at "El-Baṣrah and Ḳajḳár." By the latter, I suppose Káshghar to be meant.

Note 3. The appeal to Ezra's ass, which alludes to a tradition believed by the Muslims, as it is mentioned in the Ḳur-án, is omitted in the Cairo edition. The story is this:—'Ozeyr, or Ezra, "riding on an ass by the ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in his mind by what means God could raise the city and its inhabitants again; whereupon God caused him to die, and he remained in that condition a hundred years; at the end of which, God restored him to life, and he found a basket of figs and a cruise of wine that he had with him, not in the least spoiled or corrupted; but his ass was dead, the bones only remaining; and these, while the Prophet looked on, were raised and clothed with flesh, becoming an ass again, which, being inspired with life, began immediately to bray."323

Note 4. Most Arab cities abound with cats, which are much favoured by the inhabitants. These animals are often seen leaping across from the terrace of one house to that of another on the opposite side of a narrow street; and often has my kitchen in Cairo been robbed by them. They are said to contribute greatly to the spreading of the plague.

Note 5. Occurrences of this kind are said to have often happened in Arab towns, where dogs, though esteemed unclean by the Muslims, are, like cats, generally very numerous. Few of them have masters; but they compose distinct tribes; those of each tribe confining themselves to a particular quarter or district of the town, and suffering no strange dog to intrude among them and share with them in the offal thrown out from the butchers' shops and from private houses; or prowling about the mounds of rubbish in the environs, and, like the vultures, feeding upon the carcasses of camels, asses, and other beasts, thrown out by the inhabitants. I was once told that the master of an English merchant-vessel, having fallen asleep in a state of intoxication on the shore of the harbour of Alexandria, at night, was devoured by dogs.

Note 6. The snatching of turbans by night is still a frequent practice of Arab rogues, and one which is often very lucrative; many a turban being composed of a costly Kashmeer shawl wound round a ṭarboosh, which latter alone is worth eight or nine shillings, or more, and some also having money or other valuables secreted in them.

Note 7. Watchmen are generally employed to guard by night the sooḳs, or market-streets, and other districts, in Arab towns. Those in Cairo carry a nebboot, or long staff, but no lantern. Their usual cries are of a religious nature; as, "I extol the perfection of the Living King, who sleepeth not nor dieth!" When they see a passenger approaching, they call out to him, "Attest the unity of God!" or merely, "Attest the unity!" and the reply is, "There is no deity but God!" It is supposed that a person bound on any unlawful undertaking would not dare to utter these words.

Note 9.—On the Title and Office of Wálee. "Wálee" is the title given to the chief magistrate of the police, and was so employed in the time of El-Maḳreezee, instead of the older appellation of "Ṣáḥeb esh-Shurṭah." The same officer was also called "Mutawellee." It was the duty of this magistrate to perambulate the streets at night, attended by a body of his officers, including an executioner; for he often inflicted capital punishment on criminals immediately after their detection. He was invested with a degree of despotic power, and often put to death persons accused of capital crimes without the formalities required by the law. It was also his duty to superintend the infliction of the punishments of criminals legally condemned. An officer was employed to perform the nightly rounds in El-Medeeneh in the reign of Aboo-Bekr; but it appears that the first regular guard for this purpose was appointed in the reign of 'Othmán.324

Note 11. In the original, this building is called the Khán of El-Jawálee; but it evidently should be —— of El-Jáwalee; and the error is to be attributed to a copyist. The Khán of El-Jáwalee is mentioned by El-Maḳreezee,325 as being situate at a short distance within the present gate called Báb en-Naṣr, and by the site of the older gate so called; and as existing in his time, in the former half of the ninth century of the Flight. [El-Maḳreezee also informs us, in his account of the Medreseh el-Jáwaleeyeh, that El-Jáwalee's full name was 'Alam-ed-Deen Senjer, and that he was originally a memlook of one Jáwalee (whence his surname), an Emeer of El-Melik eẓ-Ẓáhir Beybars. He died in the year of the Flight 745.—Ed.]

Note 15. As it is held impolite to shew the hands, unless unavoidably, in the presence of a person of rank, the sleeve of the cloth coat, or that of the silk vest which is worn beneath it, is made sufficiently long to extend a little beyond the ends of the fingers; and so also, in general, is the sleeve of the shirt worn by persons of the lower orders.

Note 16. This building is first called, in the Cairo edition, the Khán of Suroor; and afterwards, —— of Mesroor: the latter is the appellation given to it in the edition of Breslau; and is the correct name. The Khán of Mesroor is mentioned by El-Maḳreezee,326 as situate at the southern extremity of Beyn el-Ḳaṣreyn (respecting which see the next note), adjacent to the site of the Great Palace of the Khaleefehs. There were two Kháns of this name near each other. El-Maḳreezee says, that, in his earlier days, the greater of these, which appears to be that here alluded to, was one of the finest and largest Kháns in Cairo, in a most flourishing state, the resort of the chief Syrian merchants, and the dépôt of their goods; but that latterly it had declined, and some portions of it were ruined.

Note 18. A Ḳeysáreeyeh is a superior kind of sooḳ, consisting of ranges of shops facing each other. That which is here mentioned (called in the Cairo edition, the Ḳeysereeyeh of Jirjis; in the edition of Breslau, the Ḳeysáreeyeh of Jarkash; and in the old English version, erroneously, the Circassian bezestein) is the Ḳeysáreeyeh of Jahárkas, which, as I learn from El-Maḳreezee,327 was situate near the centre of what constituted the old city, on the east of the principal street. It existed in his time, and was built by the Emeer Fakhr-ed-Deen Jahárkas, in the year of the Flight 502 (A.D. 1108-9). Ibn-Khallikán,328 as quoted by El-Maḳreezee, says of it, "I have seen a number of merchants who have traversed various countries, and who say, 'We have not seen in any country its equal in beauty and greatness, and compactness of construction.'" He explains also the orthography of the name of "Jahárkas," and states that it is Persian (Chahár-kas), and signifies "four persons."

Note 20. The appellation of "the Gardener" is here to be understood as a mere surname derived from the occupation of some ancestor of the merchant; it being a common custom of the Arabs to retain an appellation of this kind, however humble.

Note 22. The lady having offered up a prayer that the young merchant might be her husband, I have taken the liberty of inserting here a slight interpolation, which does not detract from the probability or consistency of the story; but rather the contrary.

Note 23.—On one of the Passages in this Work indicating a very late Date. The Ḥabbáneeyeh is the name now applied to a portion of a main street, a little to the west of the lake called Birket el-Feel, in the southern part of Cairo. It is evidently thus applied in the passage to which this note relates; but El-Maḳreezee, writing in the former half of the ninth century of the Flight,330 says, "In this our time, bordering upon it [the Birket el-Feel] is a garden called by the name of the Ḥabbáneeyeh, who were a family of Darmà the son of 'Amr the son of 'Owf the son of Thaạlebeh the son of Baạl the son of 'Amr the son of El-Ghóth the son of Ṭeiyi: so Darmà was a minor family of [the tribe of] Ṭeiyi, and the Ḥabbáneeyoon [or Ḥabbáneeyeh—for the terms are synonymous] were a family of Darmà; and the people have made a road between the garden of the Ḥabbáneeyeh and the lake." He proceeds to say, that on the east of the Birket el-Feel there were gardens; but that houses and streets had been built there.—Now, in the work before us, the tract which was a garden in the time of El-Maḳreezee is mentioned as occupied by houses and streets. Many years must have elapsed since that period before such could have been the case; and surely at least a century before the houses could have presented such an appearance as would lead a writer to imagine them of "ancient times."

It may be objected against an argument drawn from this passage, that it is perhaps an interpolation of a copyist; but it agrees with many evidences of a late date, and occurs in at least one other copy (that from which the Breslau edition is printed), with only this slight difference—that "Ḥabbáneeyeh," by the erroneous addition of a point beneath the first letter, is converted into "Jebbáneeyeh;" and it should be remarked that the latter copy varies considerably in other points from that of Cairo. It would imply that Cairo was almost as extensive a city at the time when this work was composed or modernized as it is at present; and would account for its being here called Miṣr, or Maṣr; a name which was retained by El-Fusṭáṭ at least as late as the commencement of the tenth century of the Flight, and probably until the year 1517 of our era or a little later, as I have remarked in a former note.

Note 25. "Naḳeeb" signifies "a chief," "a leader," &c., and has various applications. In the present instance, the office which it designates is doubtful, but is evidently of high dignity, as Naḳeeb of the Shereefs, the Chief, or Syndic, of the Descendants of the Prophet.

Note 26. Báb Zuweyleh (the Gate of Zuweyleh, or, more properly, of Zaweeleh, which is the name of a tribe) is a gate that was built at the same period as Báb en-Naṣr, before mentioned. It marked the southern limit of Cairo; but is now in the heart of the metropolis. With two round-fronted towers, each surmounted by a lofty and elegant mád'neh, or menaret, pertaining to the adjoining great mosque of El-Mueiyad, it presents a very noble appearance.

Note 27. "Imperial gypsum" is a name given to the best kind of plaster used in Cairo. I have often admired the smoothness of its surface upon the walls of chambers in some of the older houses in that city; but, I need hardly say, never saw any that reflected like a mirror.

Note 29.—On the Crowns worn by Arab Ladies. From Eastern drawings and descriptions, it appears that the kind of crown here mentioned was generally a circle of jewelled gold (the lower edge of which was straight; and the upper, fancifully heightened to four or more points) surrounding the lower part of a dome-shaped cap with a jewel or some other ornament at the summit. This crown was worn by many Arab ladies of high rank or great wealth, probably until about two centuries ago. Another kind of crown is now more generally worn, called a "ḳurṣ." This is a round, convex ornament, generally about five inches in diameter, composed of gold set with a profusion of diamonds, of open work, representing roses, leaves, &c. It is sewed upon the top of the ṭarboosh; and is worn by most of the ladies of Cairo, at least in full dress. An engraving of a crown of this description, and another of one of a more common kind, may be seen in my work on the Modern Egyptians, vol. ii. Appendix A.

Note 31. The mace is a weapon still used in the East; but not so commonly as it was in former times. There was a petty governor in Upper Egypt during my first visit to that country, who, in his daily rides, indulged a frequent habit of striking persons with a weapon of this kind, a tolerably-heavy steel mace; but he did it with a happy knack, so as never, I believe, to inflict a dangerous wound, unless intentionally. Maces, like other arms of steel, are often tastefully inlaid with arabesque ornaments and inscriptions in gold.

Note 32.—On the Punishment of Theft. The Mohammadan law ordains that a person who is adult and of sound mind, if he steals an article of the value of a quarter of a deenár (or piece of gold) from a place to which he has not ordinary or free access, shall lose his right hand; but this punishment is not to be inflicted for stealing a free child, or anything which, in the eye of the law, is of no pecuniary value; as wine, or a musical instrument; and there are some other cases in which the thief is not to be so punished. For the second offence, the left foot is to be cut off; and for the third and subsequent offences, according to the Ḥanafee code, the culprit is to be punished by a long imprisonment; or, by the Sháfe'ee law, for the third offence, he is to lose his left hand; for the fourth, his right foot; and for further offences, he is to be flogged or beaten. The punishment is the same for a woman as for a man.—This law induced a freethinking Muslim to ask, "If the hand is worth five hundred deenárs, [this being the fine for depriving a man of that member,] why should it be cut off for a quarter of a deenár?" He was answered, "An honest hand is of great value; but not so is the hand that hath stolen."—Amputation for theft is now seldom practised: beating, or some other punishment, is usually inflicted in its stead for the first, second, and third offence; and, frequently, death for the fourth.

Note 34. The meaning is, that the doer is God. An allusion is here conveyed to a verse (the 17th) in the Soorat el-Anfál (the eighth chapter of the Ḳur-án)—"Thou didst not cast [the gravel into their eyes] when thou didst [seem to] cast [it]; but God cast [it]."331

Note 38.On Khatmehs, or Recitations of the whole of the Ḳur-án at Private Festivities. The most approved and common mode of entertaining guests at modern private festivities among the Arabs is by a Khatmeh, which is the recitation of the whole of the Ḳur-án. Three or more persons of the inferior class of the professors of religion and law, who are called faḳeehs (vulgarly, fiḳees), are usually hired for this purpose. Schoolmasters, and students of the collegiate mosques who devote themselves to religion and law, are the persons most commonly thus employed. Their mode of recitation is a peculiar kind of chanting,334 which, when well executed, I found very agreeable, at least for an hour or so: but the guests seldom have to listen to the chanting of the whole of the Ḳur-án: the reciters usually accomplish the greater portion of their task, in a somewhat hurried manner, before the guests have assembled, each of them chanting, in turn, a certain portion, as a thirtieth part of the whole (called a "juz"), or half of one of these sections (a "ḥezb"), or, more commonly, a quarter (rubạ). Afterwards they chant more leisurely, and in a more musical manner; but still by turns.—These recitations of the whole of the Ḳur-án are performed on various festive occasions, but are most usual after a death; the merit of the performance being transferred to the soul of the deceased.