Page [83]. “Scrawled on it some unmeaning characters.”—The word in the text here rendered by “unmeaning” literally signifies “not known,” and should be translated “mysterious.”
Page [84]. “Desired him to point out the spot where his body lay,” &c.—ziyārat, a visit, a pilgrimage. During the period of the great festivals, and also on other occasions, it is customary to visit the tomb of a relation, and place on it the leaves or broken branches of the palm-tree, also sweet-basil and other flowers. On arriving at the tomb the opening chapter of the Kur’ān, and sometimes a longer chapter, the xxxvi, is recited.—See Lane’s Modern Egyptians, ii, pp. 209, 241, 253.
Notes on Chapter VIII.
Page [86]. “Government resembles a tree, the root of which is legal punishment”—siyāzat, that is, discretional punishment, such as the law has not provided, but may be inflicted.—The lithographed text thus proceeds: “And its extremity [i.e. of the root] is justice, and its bough, mercy, and its flower, wisdom, and its leaf, liberality, and its fruit, a degree of kindness, and the leaf of every tree, of which the root becomes dry, assumes a yellow [tint], and does not produce fruit. And as the root of government is legal punishment, delay on this point is not permissible; and as in this legal punishment there is postponement, I am apprehensive lest the root of the tree has become dry; after which reparation is impossible.”
Page [87]. “In case she should give birth to a boy, to call his name Bihrūz”—an appropriate name for a jeweller’s son, since it denotes “a species of blue crystal,” as well as “good day.” The lithographed text adds: “If it should be a daughter, give her a name suitable and proper;” alluding to the privilege accorded to a mother of naming her own daughter; the name of a son is given by the father.
Page [88]. “The boys had learned to read the Kur’ān” (properly, as I have spelt it in the translation, Qur’ān).—Muslim children are not only taught to read the whole, but commit to memory portions, of the Kur’ān. After learning by heart the first chapter[[78]]—which is to the Muslim what the Lord’s Prayer is to the Christian—the remaining chapters are learnt in their inverse order, and those who have learnt to repeat the whole of the Kur’ān may then claim the title of Hāfiz, or Hāfizu kalāmi ’llāh, “rememberer of the Word of God,” or “one who knows God’s Word by heart.”—“Much merit,” says Torrens, “is attributed by the Muslims to recitations of the Kur’ān. On occasions of festivity persons are hired to repeat either the whole or the principal parts of it. These are fickees, a term usually applied to schoolmasters by modern Arabs, but signifying, ‘a person learned in the law.’ They know by heart the whole, or particular parts, of the Kur’ān, which each in turn recites. These recitations are introduced among the Egyptians as an entertainment at parties.”[[79]]
Page [88]. “Were instructed in the art of penmanship.”—“Beautiful writing,” says Sir John Malcolm, “is considered as a high accomplishment. It is carefully taught in schools, and those who excel in it are almost classed with literary men. They are employed to transcribe copies of books, and some have attained such an eminence in this art that a few lines written by one of these celebrated penmen are often sold for a considerable sum. I have known seven pounds to have been given for four lines written by Dervish Musjīd, a famous Persian scribe.”[[80]] And a story is told of a celebrated Indian penman, in the course of his walks one day, being solicited for alms by a beggar, “Money,” he replied, “I have not;” but taking his pen and ink from his girdle, he wrote a few words on a small slip of paper, and handed it to the poor man, who received it with expressions of gratitude, and sold it to the first wealthy person he met for a gold mohur—about ten shillings.
Page [88]. “And other accomplishments”: adab, that is, “good manners;” a decent and becoming behaviour at meals, a proper degree of respect to be shown to the father, greeting him affectionately in the morning by kissing his hand, and—as a well-bred son seldom sits in his father’s presence—standing before him in a submissive attitude (Lane). Reverence for parents, which is still a marked characteristic of Eastern races, has ever been strongly inculcated by the Hebrew Rabbins; and the noble conduct of one Dama, the son of Nethuna, towards both his father and mother is adduced in the Talmud as an example for all times and every condition of life. “His mother was unfortunately insane, and would frequently not only abuse him, but strike him, in the presence of his companions; yet would this dutiful son not suffer an ill word to escape his lips, and all he used to say on such occasions was, ‘Enough, dear mother, enough.’ One of the precious stones attached to the High Priest’s sacerdotal garments was once, by some means or other, lost. Learning that the son of Nethuna had one like it, the priests went to him, and offered him a very large price for it. He consented to take the sum offered, and went into the adjoining room to fetch the jewel. On entering the room he found his father asleep, his foot resting on the chest wherein the gem was deposited. Without disturbing his father, he went back to the priests, and told them that he must for the present forego the large profit he might make, as his father was asleep. The case being urgent, and the priests, thinking that he only said so to obtain a larger price, offered him more money. ‘No,’ said he, ‘I would not, even for a moment, disturb my father’s rest for all the treasures in the world.’ The priests waited till the father awoke, when Dama brought them the jewel. They then presented to him the sum they had last offered, but the good man refused to take it. ‘I will not,’ said he, ‘barter for gold the satisfaction of having done my duty. Give me what you offered at first, and I shall be satisfied.’ This they did, and left him with a blessing.”
Page [89]. “His clothes and money concealed in different places”—the words here printed in italics are not in the lithographed text.
Page [90]. “With afflicted bosoms and bleeding hearts”—ba dil-i kabāb, wa sīna-i kharāb, a jingle of words, of which Orientals are very fond, as previously noticed, foot-note, p. [128].