The Book of the Thousand Nights and a Night—Volume 05 [Supplement]

by Unknown

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night!” She replied:——With love and good will! It hath reached me, O auspicious King, the director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that the merchant’s son resumed to the Kazi:—Then the man vanisht from my view and I wist no more thereof. So I seated me (and I all alone) in that city for the first day and the second, but on the third behold, I saw a crowd making for me from the city-suburbs and they were seeking a site wherefrom they had somewhat to require. So I met them and welcomed them and seated them, and soon I arose and cooking for them food ate in their company and we nighted together; and when it was morning I presented each and every of them with an hundred dinars. These they accepted and fared forth from me and on reaching their homes they recounted the adventure to other folk who also flocked to me and received presents like those who preceded them. Anon appeared to me a multitude with their children and wives who said, “Billáhi,[^[617]] O my lord, accept of us that we may settle beside thee and be under thy protecting glance;” whereupon I ordered houses be given to them. Moreover there was amongst them a comely youth who showed signs of prosperity and him I made my assessor; so we two, I and he, would converse together. The crowd thickened, little by little, until the whilome ruined city became fulfilled of habitants, when I commanded sundry of them that they go forth and lay out gardens and orchards and plant tree-growths; and a full-told year had not elapsed ere the city returned to its older estate and waxed great as erst it was and I became therein Sovran and Sultan. Such was the case of this King;[^[618]] but as regards the matter of his wife and his two sons, whenas he fared forth from them he left them naught to eat and presently their case was straitened and the twain set out, each in his own direction, and overwandered the world and endured the buffets of life until their semblance was changed for stress of toil and travail and transit from region to region for a while of time. At last, by decree of the Decreer, the elder was thrown by Eternal Fate into the very town wherein was his sire and said to himself, “I will fare to the King of this city and take from him somewhat.”——And Shahrazad was surprised by the dawn of day and fell silent and ceased saying her permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the King suffer me to survive?” Now when it was the next night and that was

The Nine Hundred and Fifteenth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night!” She replied:——With love and good will! It hath reached me, O auspicious King, the director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that the young man went in to the Sultan and kissed ground before him and the King regarding him felt his heart yearn himwards and said, “What wantest thou, O youth?” “My design is service with thee,” said the other; and the King rejoined, “Then welcome to thee!” So he abode in his employ for a term of four months until he became like unto a Mameluke[^[619]] and his first case was changed: the Sultan also drew him near and fell to consulting him in sundry matters the which proved propitious, so quoth the King, “By Allah, this young man meriteth naught less than to become my Wazir,” and accordingly made him his Minister of the Right. In his new degree he became as another liege lord[^[620]] and his word was heard, so the land was opened up by his hand and year by year he derived from it corvées and taxes, nor did he cease to be Chief Councillor under the right hand of the King. Meanwhile his brother who was the younger stinted not faring from land to land until he was met by a party of wayfarers that said to him, “O youth, verily the Sultan who ruleth in such a capital is a liberal lord, loving the poor and paupers; so do thou seek him and haply shall he show himself bounteous to thee.” Quoth he, “I know not the city,” and quoth they, “We will lead thee thereto for we purpose to go by his town.” So they took him and he accompanied them until they reached the city when he farewelled them and entered the gates. After solacing himself with the sights he passed that night in the Wakálah and as soon as it was morning he fared forth to serve for somewhat wherewith he might nourish himself,[^[621]] and it was his lot and the doom of the Decreer that the Sultan, who had ridden forth to seek his pleasure in the gardens, met him upon the highway. The King’s glance fell upon the youth and he was certified of his being a stranger and a wanderer for that his clothes were old and worn, so he thrust hand into pouch and passed to him a few gold pieces which the other accepted right thankfully and blessed the giver and enlarged his benediction with eloquent tongue and the sweetest speech. The Sultan hearing this bade them bring to him the stranger, and whenas they did his bidding he questioned him of his case and was informed that he was a foreigner who had no friends in that stead; whereupon the Sovran took him in and clothed him and entreated him with kindness and liberality.[^[622]] And after a time the Wazir of the Right became kindly hearted unto him and took him into his household where he fell to teaching him until the youth waxed experienced in expression and right ready of reply and acquired full knowledge of kingcraft. Presently quoth the Minister to the Sultan, “O King of the Age, indeed this youth befitteth naught save councillorship, so do thou make him Wazir of the Left.” The King said, “With love,” and followed his advice; nor was it long before his heart inclined to the hearts of his two Ministers and the time waxed clear to him and the coming of these two youths brought him serenity for a length of days and they also were in the most joyous of life. But as regards their mother; when her sons went forth from her, she abode alone——And Shahrazad was surprised by the dawn of day and fell silent and ceased to say her permitted say. Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the Sovran suffer me to survive?” Now when it was the next night and that was

The Nine Hundred and Sixteenth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night!” She replied:——With love and good will! It hath reached me, O auspicious King, the director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that the woman who abode alone having been abandoned by her husband and her children, cried, “I am here sitting sans my mate and sans my sons; whatso shall I ever do?” and anon the case became grievous to her and she set out to bewander the regions saying, “Haply shall Allah reunite me with my children and my husband!” And she stinted not passing from place to place and shifting from site to site until she reached a town upon the margin of the main and found a vessel in cargo and about to sail.[^[623]] Now by the decree of the Decreer the ship-captain having heard tell of the Sultan’s generosity and open handedness had made ready for him a present and was about to voyage therewith to his capital. Learning this the woman said to him, “Allah upon thee, O Captain, take me with thee;” and he did accordingly, setting sail with a fair wind. He sped over the billows of that sea for a space of forty days and throughout this time he kept all the precepts and commandments of religion, as regards the woman,[^[624]] supplying her with meat and drink; nay more, he was wont to address her, “O my mother.” And no sooner had they made the city than he landed and disembarked the present and loading it upon porters’ backs took his way therewith to the Sovran and continued faring until he entered the presence. The Sultan accepted the gift and largessed him in return, and at even-tide the skipper craved leave of return to his ship fearing lest any harm befal vessel or passengers. So he said, “O King of the Age, on board with me is a woman, but she is of goodly folk and godly and I am apprehensive concerning her.” “Do thou night here with us,” quoth the Sovran, “and I will despatch my two Wazirs to keep guard over her until dawn shall break.” Quoth the Captain, “Hearing and obeying,” and he sat with the Sultan, who at night-fall commissioned his two Ministers and placed the vessel under their charge and said, “Look ye well to your lives, for an aught be lost from the ship I will cut off your heads.” So they went down to her and took their seats the one on poop and the other on prow until near midnight when both were seized by drowsiness; and said each to other, “Sleep is upon us, let us sit together[^[625]] and talk.” Hereupon he who was afore returned to him who was abaft the ship[^[626]] and they sat side by side in converse, while the woman in the cabin sat listening to them.——And Shahrazad was surprised by the dawn of day and fell silent and ceased saying her permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how enjoyable and delectable!” Quoth she, “And where is this compared with that I would relate to you on the coming night an the Sovran suffer me to survive?” Now when it was the next night and that was

The Nine Hundred and Seventeenth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other than sleepy, finish for us thy tale that we may cut short the watching of this our latter night!” She replied:——With love and good will! It hath reached me, O auspicious King, the director, the right-guiding, lord of the rede which is benefiting and of deeds fair-seeming and worthy celebrating, that the two sons forgathered in converse while the mother was listening and anon quoth the elder to the younger, “Allah upon thee, O Wazir of the Left, do thou relate to me whatso befel and betided thee in thy time and what was the true cause of thy coming to this city; nor conceal from me aught.” “By Allah, O Wazir of the Right,” quoth the other, “my tale is wondrous and mine adventure marvellous and were it paged upon paper the folk would talk thereanent race after race.”[^[627]] “And what may that be?” asked he, and the other answered, “’Tis this. My sire was son to a mighty merchant who had of moneys and goods and estates and such like what pens may not compute and which intelligence may not comprehend. Now this my grandsire was a man whose word was law and every day he held a Divan wherein the traders craved his counsel about taking and giving and selling and buying; and this endured until what while a sickness attacked him and he sensed his end drawing near. So he summoned his son and charged him and insisted thereon as his last will and testament that he never and by no means make oath in the name of Allah or truly or falsely.” Now the younger brother had not ended his adventure before the elder Wazir threw himself upon him and flinging his arms around his neck cried, “Walláhi, thou art my brother by father and mother!” and when the woman heard these words of the twain her wits wandered for joy, but she kept the matter hidden until morning. The two Wazirs rejoiced in having found each of them a long-lost brother and slumber fled their eyes till dawned the day when the woman sent for the Captain and as soon as he appeared said to him, “Thou broughtest two men to protect me but they caused me only trouble and travail.” The man hearing these words repaired forthright and reported them to the Sovran who waxed madly wroth and bade summon his two Ministers and when they stood between his hands asked them, “What was’t ye did in the ship?” They answered, “By Allah, O King, there befel us naught but every weal;” and each said, “I recognised this my brother for indeed he is the son of the same parents,” whereat the Sovran wondered and quoth he, “Laud to the Lord, indeed these two Wazirs must have a strange story.” So he made them repeat whatso they had said in the ship and they related to him their adventure from beginning to end. Hereupon the King cried, “By Allah, ye be certainly my sons,” when lo and behold! the woman came forwards and repeated to him all that the Wazirs had related whereby it was certified that she was the King’s lost wife and their lost mother.[^[628]] Hereupon they conducted her to the Harem and all sat down to banquet and they led ever after the most joyous of lives. All this the King related to the Judge and finally said, “O our lord the Kazi, such-and-such and so-and-so befel until Allah deigned reunite me with my children and my wife.”

END OF VOLUME V.

INDEX.

• A’atú Al-Wírah = gave in their submission, [405].
• —— corresponds with Turk. “Wírah wírmek” = to capitulate (St.), [405].
• Ablution of whole body necessary after car. cop., [93].
• Absurdities to a European reader, are but perfectly natural to an Eastern coffee-house audience, [477].
• Abtar = tailless (as applied to class of tales such as “Loves of Al-Hayfa and Yusuf”), [210].
• Abú Hamámah = “Father of a Pigeon” (i.e., surpassing in swiftness the carrier-pigeon), [380].
• Abúyah (a Fellah, vulg. for “Abí”), [418].
• Adí in Egypt. (not Arabic) is = that man, the (man) here, [118].
• Adi (Arab.) = So it is, [448].
• Adíní = Here am I, [118].
• ’Adím al-Zauk (Arab.), tr. “Lack-tacts” = to our deficiency in taste, manners, etc. (Here denoting “practical joking”), [455].
• Áfák Al- (pl. of Ufk) “elegant” for the universe (tr. “all the horizons”), [66].
• Afrákh al-Jinn lit. = Chicks of the Jinns (tr. “Babes of the Jinns”), [202].
• Ahmar = red, ruddy-brown, dark brown, [347].
• Ahú ’inda-k, tr. “Whatso thou broughtest here it be” (Pure Fellah speech), [366].
• Ahú ma’í = “Here it is with me” (Pure Fellah speech), [265].
• Ahyaf (alluding to Al-Hayfá) = (with waist full-) slight, [175].
• “Air hath struck me and cut my joints,” i.e., “I suffer from an attack of rheumatism” (common complaint in even the hottest climates), [160].
• ’Ajam = Barbarian-land, [213].
• ’Ajúz, a woman who ceases to have her monthly period (tr. “the old woman”), [52].
• Akhbarú-hu (Arab.) = have given him (Yahyà) tidings, [156].
• Akík = carnelian stone, [130].
• —— Al- (Arab.) = carnelian, [52].
• “Akrás al-Jullah,” tr. “dung-cakes” (St.), [292].
• ’Alà-Aklí, tr. “thou deservest naught for this,” [85].
• “’Alà ghayri tarík” (Arab.) = “out of the way” (like Pers. “bí Ráh”) (St.), [224].
• Alà hámati-hi = “upon the poll of his head” (rendered here “upon the nape of his neck”), [191].
• Ali bin Ibrahim, “a faithful Eunuch” (Scott), [184].
• “Allah! Allah!” = I conjure thee by God, [302].
• —— Almighty hath done this = here lit. “hath given it to him,” [27].
• —— (do thou be steadfast of purpose and rely upon) = “Let us be off,” pop. parlance, [66].
• “—— kill all womankind,” [304].
• —— (O worshipper of) (i.e., “O Moslem”), opposed to enemy of Allah = “a non-Moslem”, [460].
• “—— sent down a book confirmed,” a passage not Koranic, [47] (not a literal
• quotation, but alludes to Koran iii., [5]) (St.), [47].
• Allah (sued for pardon of Almighty) a pious exclamation (“Astaghfiru ’llah”), [136].
• Alláho Akbar = God is most great (war cry), [403].
• Anakati-h (Arab.) tr. “neck,” [427].
• “Ana ’l-Tabíb, al-Mudáwi” (Arab.) = I am the leach, the healer, [326].
• “Aná min ahli Zálika,” tr. “I am of the folk of these things” (vulg. equiv. would be “Kizí,” for “Kazálika,” “Kazá” = so it is), [50].
• ’Anfakati-h = the hair between the lower lips and the chin, also chin itself (St.), [427].
• “Anta jáib(un) bas rájul (an) wáhid (an)” = veritable and characteristic peasant’s jargon, [359].
• Ant’ amilta maskhará (for maskharah) matah (for matà), idiomatical Fellah-tongue, [269].
• Ant’ aysh (for “man”) decidedly not complimentary “What (thing) art thou?” 298.
• Aorist, preceded by preposition “bi,” [432].
• “Arabia Deserta” (Mr. Doughty’s) quoted 10, [53], [405].
• “Arsh,” = the Ninth Heaven, [178].
• “Art thou (Al-Hajjáj) from Cairo,” a neat specimen of the figure anachronism. (Al-Hajjáj died A.H. 95; Cairo built A.H. 358), [41].
• ’Arús muhallíyah “a bride tricked out,” [468].
• ’Ashama lit. = he greeded for, [285].
• Ashkhákh Al- (Arab.), pl. of Shakhkh = lit. the “Stales” (tr. “skite and piss”) (Steingass reads “bi ’l-Shakhákh” the usual modern word for urine), [265].
• Ass (loan of) usually granted gratis in Fellah villages and Badawi camps, [460].
• Assemblage of dramatis personæ at end of a scene highly artistic and equally improbable, [31].
• Ass (the “cab” of modern Egypt), [281].
• “Astaghfiru ’llah,” a pious exclamation, humbling oneself before the Creator (tr. “sued for pardon of Almighty Allah”), [136].
• Audáj (Arab.) pl. of “Wadaj,” applying indiscriminately to the carotid arteries and jugular veins, [340].
• Audán (pl. of the pop. “Widn” or “Wudn” for the literary “Uzn” = ear) St., [301].
• ’Aurat = nakedness, tr. “shame,” [75].
• ’Ausaj = bushes, [456].
• “Ayoh” (in text), tr. “here he is”; a corr. of “Í (or Ayy) hú” = yes indeed he, [265].
• Aywah (different spelling for “aywa” = “yes indeed,”) or contraction for Ay (Í) wa ’lláhi = “yes, by Allah” (St.), [265].
• Azay má tafút-ní? = how canst thou quit me? 290.
• Báb al-Nasr, the grand old Eastern or Desert-gate of Cairo, [457].
• Bábúj (from “Bábúg” from the Pers. “Pay-púsh” = foot-clothing), tr. “papoosh,” [442].
• Badawí tent, [116].
• Badr Al (pl. Budúr) = the “Full Moon,” [198].
• Badrah (Arab.) = a purse of ten thousand dirhams, [58].
• Badrat Zahab = a purse of gold (St.), [58].
• Bahlúl, a famous type of madman, [88].
• Bákúr = driving-sticks, [10].
• Ballát, limestone slabs cut in the Torah quarries south of Cairo, [80].
• Baltah-ji, a pioneer one of the old divisions of the Osmanli troops, surviving as a family name amongst Levantines, [336].
• Baltah, for Turk. “Báltah” = an axe, a hatchet, [336].
• Banj al-tayyár, i.e., volatile = that which flies fastest to the brain (tr. “flying Bhang”), [26].
• Banú Ghálib, [43].
• Banú Thakíf, a noble tribe sprung from Iyád, [46].
• Barber, being a surgeon ready to bleed a madman, [277].
• —— custom of, among Eastern Moslems, [106].
• Bashkhánah (corr. of Pers. “Peshkhánah” = state-tents sent forward on march), tr. here “a hanging,” [131].
• Bawwábah, Al = a place where door-keepers meet, a police-station (tr. “guard-house”), [309].
• Bayzah (Arab.) = an egg, a testicle, [360].
• Bed (on roof) made of carpet or thin mattress strewn upon the stucco flooring of the terrace-roof, [219].
• Beef causes dysenteric disease, [51].
• “Bi,” the particle proper of swearing, [470].
• Biirn-milyánah Moyah (with various forms of “Moyah”), [323].
• “Bi-izá-humá” lit. vis-à-vis to the twain, [69].
• Bi-Khátiri-k = Thy will be done (tr. “At thy pleasure”), [322].
• “Bi-Má al-fasíkh ’alà Akrás al-Jullah” (tr. “Save with foul water upon the disks of dung”), [292].
• Bi-sab’a Sikak = lit. “with seven nails” (meaning here posts whereto chains were attached), [380].
• “Bi-Wujúh al Fániját al-Miláh” (reading “al-Ghániját” in app. with “al-Miláh”), render “the faces of the coquettish, the fair” (St.), [80].
• “Bilám” here = the head-stall of the bridle (St.), [381].
• “Billáhi,” i.e., “by Allah,” [470].
• Birkah = a fountain-basin, lake, pond, reservoir (tr. “hole”), [117].
• Bi-yarza’ fí Asábí-hi (only instance in MS. where the aorist is preceded by preposition “bi”) (St.), [432].
• Blood-red tears, [149].
• Bloody sweat, [149].
• Brain-pans (good old classical English), [219].
• Breslau Ed. quoted, [117], [118], [419].
• Bribing the Kazi’s wife, [364].
• “Bull-(Taur for Thaur or Saur)—numbered-and-for-battle-day-lengthened” (tr. The Bull-aye-ready-and-for-Battle-aye-steady), [160].
• Burd (pl. of Burdah) = mantle or woollen plaid of striped stuff, [42].
• Burka = Nosebag, [91].
• Búsah (doubtful meaning), possibly reed used as a case or sheath (St.), [108].
• “By the life of my youth,” a “swear” peculiarly feminine, and never used by men, [85].
• Byron in England, [274].
• “Cafilah” (Shaykh of), for Cafila, [419].
• Caliphs under the early Ommiades, [39].
• “Can play with the egg and the stone,” i.e., “can play off equally well the soft-brained and the hard-brained,” [277].
• Cap of the “Sútarí” or jester of the Arnaut (Albanian) regiments, [276].
• Cap worn by professional buffoon, [276].
• “Chafariz” (fountain) of Portugal (der. from Sakáríj), [5].
• Chavis and Cazotte quoted, [27].
• Cheek, he set his right hand upon, meaning he rested his cheek upon his right hand, [9].
• Circumcision (Jewish rite) must always be performed by the Mohel, an official of the Synagogue, [217].
• —— three operations of, [217].
• Circumstantial (affecting the), a favourite manœuvre with the Ráwí, [233].
• Cistern or tank in terrace-roof of Syrian houses, [246].
• Cloud (which contains rain) always typical of liberality and generous dealing, [179].
• Coffee and smoking, [236].
• Concealments inevitable in ancient tale or novel, [417].
• Couplets rhyming in “—ání” and “—álí” not lawful, [128].
• Courser, rubbing his cheeks upon his master’s back and shoulders, [405].
• Cuddy, der. from Pers. “Kadah” = a room, [24].
• Curiosity (playing upon the bride’s) = a favourite topic in Arab. and all Eastern folk-lore, [443].
• Dabbah = wooden bolt, [265].
• Dahmár (King) called by Scott “Rammaud,” [105].
• Dann = Amphora (Gr. ἀμφορεύς short for ἀμφιφορεύς = having two handles), tr. “two-handed jar,” [198].
• Darabukkah-drum (or “tom-tom”), [13].
• Darajah = an instant; also a degree (of the Zodiac), tr. “one watch,” [90].
• —— is also used for any short space of time (St.), [90].
• Dár al-Ziyáfah (in Northern Africa) = a kind of caravanserai in which travellers are lodged at Government expense, [330].
• “Darín” for “Zarín” = what is powdered, collyrium, [111].
• Dashísh (Arab.), tr. “flour” (Dicts. make “wheat broth to be sipped”), [347].
• —— this is a pop. cor. of the class. Jashísh = coarsely ground wheat (St.), [347].
• Daylakí = Daylakian (garments), [143].
• Dayr Nashshábah = the Monastery of the Archers (a fancy name), [129].
• Decies repetitæ, forms which go down with an Eastern audience, but intolerable in a Western volume, [170].
• “Diapedesis” of bloodstained tears frequently mentioned in the “Nights,” [149].
• “Díním” (religious considerations) of the famous Andalusian Yúsuf Caro (a most fanatical work), [160].
• “Dive not into the depths unless thou greed for thyself and thy wants,” i.e., “tempt not Providence unless compelled so to do by necessity,” [422].
• Díwán (Arab.) = Council-chamber, [227].
• Díwan = Divan (the “Martabah” when placed on “Mastabah,” etc.), [68].
• Doggerel, fit only for coffee-house, [164].
• “Draw me aside its tail, so that I may inform thee thereanent” (also similar facetia in Mullah Jámí), [46].
• Dried fruits, to form the favourite “filling” for lamb and other meats prepared in “Puláo” (Pilaff), [358].
• “Drowned in her blood” in the text, for “all bleeding” (hyperbole run mad), [139].
• Drunkenness (instead of “intoxication”), [315].
• Duty of good neighbour, to keep watch and guard from evil, [285].
• Eateth on the spittle, i.e., on an empty stomach, [51].
• Embárah (pron. ’Mbárah), pop. for Al-bárihah = the last part of the preceding day or night, yesterday, [256].
• Enallage of persons (“third” for “first”—“youth” for “I”), [468].
• Exaggeration necessary to impress an Oriental audience, [139].
• Fadáwí (Arab.) = a blackguard (tr. “ne’er-do-well”), [441].
• Faddah, tr. “groats,” [226].
• Faddán (here miswritten “Faddád”) = a plough, a yoke of oxen, [347].
• —— also the common land-measure of Egypt and Syria, [347].
• “Fa ghábá thaláthat ayyamin” = an he (or it, the mountain?) disappeared for three days, [390].
• —— (Dr. Steingass translates), [390].
• Fahata (for “Fahasa?”) or, perhaps, cl. error for “Fataha” = he opened (the ground), tr. “choosing a place,” [353].
• Fahata (prob. vulgarism for “Fahatha”) (fahasa) = to investigate (St.), [353].
• —— or may be read “Fataha” and tr. “he recited a ’Fátihah’ for them,” (St.), [353].
• Fál or omen (taking a), [424].
• Farárijí, tr. “Poulterer” (in text, as if the pl. of “Farrúj” = chicken were “Farárij” instead of Faráríj) (St.), [291].
• Fatáirí = a maker of “Fatírah” pancake (tr. “Pieman”), [298].
• “Fa tarak-hu Muusí am’à dáir yaltash fí ’l-Tarík” = “hereupon Musa left his companion darkly tramping about,” [323].
• —— (Dr. Steingass explains and translates), [323].
• Fátihah (fem. of “fátih” = an opener, a conqueror), [460].
• Fátimah and Halímah = Martha and Mary, [318].
• Fatír (for “Fatírah”) = pancake (tr. “scone”), [321].
• Feeding captives and prisoners (exception being usually made in cases of brigands, assassins and criminals condemned for felony), [430].
• “Feeling conception” unknown except in tales, [124].
• Fidáwi (also “Fidá’i” and “Fidawíyah”) = pirate-men, [25].
• Fighting (the Fellah will use anything in preference to his fists in), [350].
• Fí Hayyi-kum Taflatun háma, etc. (“A maiden in your tribe avails my heart with love to fire,” etc.) (Steingass also translates), [149].
• “Fí ’irzak” (vulg. “arzak”), formula for “I place myself under thy protection” (St.), [220].
• Fikí (the pop. form of present day for “Fakíh,” prop. “learned in the law”), tr. “tutor” (St.), [420].
• Fí Kib = “a mat” (Scott), [214].
• Fingán (pl. “Fanájíl,” pron. “Fanágil”), and “Filgál” used promiscuously (St.), [236].
• Finjál (Arab.), systematically repeated for “Finján” (pron. in Egypt “Fingán”), [236].
• First night (wedding night), [223].
• Flfl’a (a scribal error?), may be Filfil = pepper or palm-fibre, [351].
• “Folk are equal, but in different degrees” (compared with “All men are created equal”), [425].
• Food, respect due to (Tale of “Daftardar”), [86].
• Formula of the cup and lute, [196].
• “Full dressed and ornamented” (a girl, lying beneath a slab), a sign of foul play, [317].
• Gardener, Egyptian names for (St.), [293].
• Gauttier quoted, [3], [17], [21], [63], [123], [125], [231], [263].
• Ghába = departed (may here mean “passed away”), [390].
• Ghashím (Arab.) = a “raw lad,” a favourite word in Egypt, [29].
• Ghaylah, Al- = Siesta-time (Badawi speech), [151].
• Ghetto, the Jewish quarter (Hárah) which Israelites call “Hazer” = a court-yard, an inclosure, [217].
• “Ghibtu ’an al-Dunyá” a pop. phrase, tr. “I was estranged from the world” meaning simply “I fainted,” [97].
• Ghirárah (Arab.) (pl. “Gharáír”) = a sack, [228].
• “Ghul-who-eateth-man-we-pray-Allah-for-safety” (compound name), [161].
• “Ghurrát” (Arab.) may be bright looks, charms in general, or “fore-locks” (St.), [88].
• Ghusl, or complete ablution, [93].
• Girbahs = water-skins, [28].
• Goodwife of Cairo and her four gallants (analogous), [253].
• Gouged out the right eye, [322].
• Guernsey and Sark folk-lore, [328].
• Guide (in Africa), following instead of leading the party, [388].
• “H” (the final aspirate), use of, [419].
• Habbah, Al- = grain (for al-Jinnah) (St.), [108].
• “Hábíl” and “Kábíl” (Arab.) equiv. of Abel and Cain, [56].
• “Hadda ’lláho bayní wa baynakum,” tr. “Allah draw the line between me and you,” [406].
• Hajárata ’l-Bahramán (Arab.) carbuncles, [133].
• Hajjáj, Al- son of Yúsuf the Thakafí, [39].
• Halbún, The Boobies of (tale concerning the), [273].
• Hamákah = fury, [446].
• Hamám = ruffed pigeon, culver, [151].
• Hand (She raised her) heavenwards (not “her hands” after Christian fashion), [174].
• “Handicraft an it enrich not, still it veileth” i.e., enables a man to conceal the pressure of impecuniosity, [223].
• “Hanná-kumú’llah” = Almighty Allah make it pleasant to you, [69].
• “Haply there will befal thee somewhat contrary to this”—a euphuism meaning some disaster, [237].
• Harárah = heat (here der. from “Hurr,” free born), noble, and tr. “nobility,” [289].
• Harem, [283].
• Harím (women) = the broken pl. of “Hurmah,” from “Haram,” the honour of the house (also an infinitive whose pl. is Harímát = the women of a family), [283].
• Hasab wa nasab = degree and descent, [43].
• Hasal (for which read Khasal), tr. “gain,” [425].
• Hatím (wall) = The “broken” (wall) to the north of Ka’abah, [180].
• Haudaj (Arab.) = a camel-litter, tr. “Howdahs,” [193].
• Hawálín, cler. error for either “hawálà” = all around, or “Hawálí” = surroundings (St.), [301].
• Hawwúlín (Arab.) tr. “over his ears,” (a corrupt passage in text), [301].
• Hayfá, Al-, i.e. “The Slim-waisted,” [125].
• Hazár = the nightingale, or bird of a thousand songs, [151].
• Hazer = a court-yard, an inclosure, [217].
• “He ... who administereth between a man and his heart,” a Koranic phrase (St.), [42].
• Heaven, the fifth = the planet Mars, [119].
• “He found her a treasure wherefrom the talisman had been loosed,” [14].
• “Help ye a Moslemah” (in text “Help ye the Moslems”), [368].
• Herklots quoted, [28].
• Heron quoted, [27].
• Hifán (pl. of “Hafnah”) = handful, mouthful (St.), [11].
• Hilál = the crescent (waxing or waning) for the first and last two or three nights, [72].
• Himà = the private and guarded lands of a Badawi tribe (tr. “demesne”), [142].
• “Ho! Aloes good for use. Ho! Pepper,” etc., cries of an itinerant pedlar hawking about woman’s wares, [351].
• Holy House (youth being of, can deny that he belongs to any place or race), [39].
• Hospitality (House of), [330].
• Houdas (Professor) quoted, [47], [48].
• House of Háshim, great grandfather to the prophet, [46].
• Hudá Sirru-hu, i.e., his secret sin was guided (by Allah) to the safety of concealment, tr. “his secret was safe-directed,” [339].
• —— Dr. Steingass reads “Wahadá Sirru-hu” = “and his mind was at rest”, [339].
• “I am an Irání but Walláhi indeed I am not lying” (Persian saying for “I will shun leasing”), [303].
• “I will shun leasing,” [303].
• Ibráa = deliverance from captivity, [203].
• Ibrahim of Mosul, the far-famed musician, [193].
• Ihtimám wa Ghullah (former should be written with major h, meaning “fever”), tr. “there befel him much concern,” [421].
• “Ilà an káta-ka ’l-’amal al-rabíh” (In MS. giving no sense. Translations by Author and Dr. Steingass), [58].
• Imr al-Kays (in text “Imriyyu ’l-Kays”) a pre-Islamitic poet (“The man of al-Kays”), [181].
• “’Ind ’uzzáti ’s-siníni” (Arab.) = lit. the thorny shrubs of ground bare of pasture, [59].
• “Inna házih Hurmah lam ’alay-há Shatárah” = “Truly this one is a woman; I must not act vilely or rashly towards her” (St.), [220].
• “Insistance overcometh hindrance” (equiv. of “’Tis dogged as does it” of Charles Darwin), [171].
• Intersexual powers, vaunting, [91].
• “Intihába ’l furas” lit. = the snatching of opportunities (tr. “divest himself in a pleasurable case”), [222].
• Intoxication (properly meaning “poisoning”) a term to be left for “teetotallers” to use, [315].
• Inverted speech, form of, [60].
• Irak, Al-, the head-quarters of the Khárijite heresy, [213].
• Irham turham = Pity and shalt be pitied (one of the few passive verbs still used in pop. par.), [169].
• “’Irk al-Unsá” (Arab.) = chordæ testiculorum (tr. “testicle-veins”), [52].
• “’Irz” (= protection), “Hurmah” and “Shatárah” (words explaining each other mutually) (St.), [220].
• Ishtalaka = he surmised, discovered (a secret), [33].
• Islam (Shaykh of), [317].
• Isráfíl = Raphael, [302].
• Istanáda ’ala Shakkati-h, tr. “(he might) lean against his quarter,” [401].
• —— “he lay down on his rug” (St.), [401].
• “Istanatú lá-ha” (presupposing “istanattú” 10th form of “natt” = he jumped), tr. “they threw themselves on her neck” (Dr. Steingass takes it for 8th form of “sanat” and translates “listened attentively”), [34].
• Istífá = choice, selection, [203].
• Istikhráj, Al- = making “elegant extracts,” [126].
• “Itowwaha,” tr. “throwing his right leg over his back,” [382].
• —— (Dr. Steingass also explains and translates), [382].
• Ja’afar, the model Moslem minister, [72].
• Jabal al-Saháb = “The mount of clouds,” [376].
• Jady (Arab.) = the zodiacal sign Capricorn (tr. “kid”), [46].
• Jahím-hell, [55].
• Jahím (Hell), [201].
• “Jalabí” (in text), afterwards written “Shalabí,” [335].
• Janínáti, Al- = the market gardener, [293].
• Jannat al-Khuld (Arab.) = the Eternal Garden, [172].
• Járiyah rádih, Al-, tr. “the good graces of her mistress,” [161].
• Jarrah (Arab.) = flask, [321].
• Jay’a, Al- = the onyx (a well-omened stone), [130].
• Jazr = cutting, strengthening, flow (of tide), [203].
• Jiház (Arab. Egypt. “Gaház”) = marriage portion, [28].
• “Jílan ba’da Jíl” the latter word = revolutions, change of days, tribe, people, [476].
• Jinn-mad (or in Persian “Parí-stricken,”—Smitten by the Fairies), [249].
• Jugular veins (esp. the external pair) carry blood to the face, and are subject abnormally to the will, [340].
• Jummayz (Arab.) = a tall sycamore tree, [117].
• Kababjí (for “Kabábji”), seller of Kabábs (tr. “cook,”), [225].
• Kabdan (usual form “Kaptan” from Ital. “Capitano”) = Captain (ship’s) (Turk, form, as in “Kapúdán-pashá” Lord High Admiral of ancient Osmanli-land), [402].
• Kabsh (Arab.) = ram, [299].
• Kabút (pl. Kabábít) = “Capotes,” [274].
• Kadíd, Al- (Arab.) = jerked meat flesh smoked, or sun-dried (tr. “boucan’d meat”), [51].
• “Káík” and “Káík-jí” the well-known Caïque of the Bosphorus, [236].
• Káim-makám = a deputy (governor, etc.), [281].
• Kála’ l-Ráwi = the reciter saith, [64].
• Kalím = one who speaks with another, a familiar, [203].
• Kalímu’llah = Title of Moses, on account of the Oral Law and conversations at Mount Sinai, [203].
• Kamrah = the chief cabin (from Gr. καμάρα = vault), tr. “cuddy,” [24].
• Kapúdán-pashá = Lord High Admiral of ancient Osmanli-land, [402].
• Karawán = crane or curlew (Charadrius ædicnemus), [151].
• Kárishín = chasing, being in hot pursuit of (St.), [405].
• Karm (✓), originally means cutting a slip of skin from the camel’s nose by way of mark, [266].
• Kasalah = a shock of corn, assemblage of sheaves, [53].
• —— may be cler. error for “Kasabah” = stalk, haulm, straw, [53].
• Kas’at (= a wooden platter or bowl) Mafrúkah, tr. “handrubbed flour,” [349].
• Kashshara = grinned a ghastly smile (also laughing so as to shew the teeth), [461].
• Katá = sandgrouse, [151].
• “Kata’ al-arba’,” or cutting off the four members, equiv. to our “quartering,” [96].
• Kata’a Judúr-há (for “hú”), tr. “backbone,” [353].
• —— (Dr. Steingass refers pronoun in “Judúr-há” tr. “Rakabah,” taking the “roots of the neck,” tr. = spine), [353].
• Kawá’ib, Al- = High-breasted (also P. N. of the river), [176].
• Kawá’ib, Al- (a name unknown to author); lit. meaning “of high-breasted virgins,” [129].
• Kázánát Al- (pl. of Kázán) = chauldrons (Turk. “Kazghán”), (St.), [25].
• Kazánát, (pl. of “Kázán”) = crucibles (opp. to Kawálib = moulds), [108].
• Kází al-Askar = the great legal authority of a country (tr. “Kazi of the Army”), [310].
• Kbb (possibly “Kubb” for “Kubbah”) = a vault, a cupola, [376].
• —— (Dr. Steingass also explains and translates), [376].
• Khálat-kí insánun (Arab.), tr. “(some man) has mixed with thee”; meaning also “to lie with,” [398].
• Khálata-há al-Khajal wa ’l-Hayá = shame and abasement mixed with her, i.e., “suffused or overwhelmed her” (St.), [399].
• Khalífah (never written “Khalíf”) = a viceregent or vicar, [64].
• Khallí-ná nak’ud (Arab.) = let us sit together (a thoroughly modern expression) (St.), [475].
• Khams Ghaffár = “five pardoners” (Steingass reads Khamr (= wine) ’ukár another name for wine, as in “Al-Khamr al-’ukár” = choice wine), [137].
• Kharrat (in text) = tripping and stumbling (in her haste), [253].
• —— (also may be meant for “Kharajat” = “she went out),” (St.), [253].
• Khátá = Cathay = China, [27].
• Khazíb-dye; 200.
• Khaznah (Khazínah) or 10,000 Kís each = £5, [236].
• Khaznat al-Síláh (Arab.) = the ship’s armoury, [403].
• Khil’at = robe of honour, [410].
• Khimár (Arab.) = head-veil (a covering for the back of the head), [255].
• Khizr = the Green Prophet, [301].
• Kíb (pl. “Kiyáb” and “Akyáb”) = a small thick mat used to produce shade (St.), [215].
• Kirsh = piastre, [226].
• “Kisrat al-yábisah ’ala ’l-Rík, etc.” = a slice of dry bread on the spittle, for it absorbs ... phlegm on the mouth of the stomach (St.), [51].
• “Kohl’d her eyes,” [292].
• Kohl-powder, [292].
• Koran quoted, [44], [47], [48], [49], [50], [56], [58], [180], [460].
• Kuláh meant for “Kuláh” a Dervish’s cap (St.), [108].
• Kumrí = turtle-dove, [151].
• Kurúd = apes (occurring as a rhyme twice in three couplets), [190].
• Kutb (Al-) al-Ghauth (Arab.) = lit. “The pole star of invocation for help” (tr. “Prince of the Hallows”) the highest degree of sanctity in the mystic fraternity of Tasawwuf, [426].
• “Lá Haul of Allah is upon thee,” i.e., it is a time when men should cry for thy case, [359].
• Lá Haula = there is no Majesty, etc., [359].
• “Lá khuzibat Ayday al-Firák,” meaning, “May Separation never ornament herself in sign of gladness at the prospect of our parting,” [200].
• Laban, pop. word for milk artificially soured, [352].
• Laban halíb (a trivial form) = sweet milk, [352].
• La’bat Shawáribu-hu = lit. “his mustachios played” (tr. “curled”), [273].
• La-hu Diráah (for Diráyah = prudence) fí tadbírí ’l-mulúk = tr. “Also he had controul,” [465].
• “Lá iláha illa ’llah,” the refrain of Unity, [403].
• Lakasha = be conversed with, [285].
• —— one of the words called “Zidd,” i.e., with opposite meanings, [285].
• Laklaka-há (Arab.), an onomatopœia, [265].
• “Lam yakthir Khayrak”; this phrase (pron. “Kattir Khayrak”) is the Egypt. and Moslem equiv. for our “thank you,” [60].
• “Lam yanúb al-Wáhidu min-hum nisf haffán,” tr. “each took his turn thereat and drank without drinking his full,” [11].
• —— Dr. Steingass explains and translates “And none took his turn without sipping a few laps,” [11].
• Lane quoted, [28], [86], [90], [97], [226], [265], [291], [351], [363], [426].
• Learn from thyself what is thy Lord (Sufi language) = in Gr. γνῶθι σεαυτόν and corresponding with our “looking up through nature to nature’s God,” [276].
• Lijám (Al-) w’al-Bílám = the latter being a Tábi’ or dependent word used only for a jingle, [381].
• Litám = the mouth-band for man (tr. “Litham”), [139].
• “Look-at-me-and-thou-shalt-know-me” (compound name), [276].
• Lovers dressing themselves up and playing the game of mutual admiration, [153].
• Lovers of Al-Hayfá and Yúsuf (note concerning), [123].
• Lute, beautiful song of the, [152].
• Lukmah (Arab.) = a balled mouthful (tr. “morsels”), [264].
• “Luss,” is after a fashion λῃστής (the Greek word however includes piracy while the Arab term is mostly applied to petty larcenists), [337].
• Má al-Fasíkh = water of salt-fish (tr. “dirty brine”) (St.), [292].
• Madínat al-Andalús = City of Andalús, (usually Seville), [402].
• “Madínat al-Nabi,” City of the Prophet, and vulg. Al-Madínah the City, [43].
• Mad’úr, here translated (even if thou hadst been) an “invited guest,” [41].
• —— it may also be a synonym and be rendered “as though thou wert a boor or clown” (St.), [41].
• Máfrúkah (an improvement upon the Fatírah), a favourite dish with the Badawi (St.), [349].
• Maghbún usually = deceived, cajoled, [366].
• Maghrib = set of sun, [151].
• Maháshim (acc. to Bocthor, is a pl. without a singular, meaning “les parties de la génération”) (St.), [359].
• Maháshima-k = good works, merits (in a secondary sense, beard, mustachios), tr. here “yard,” [359].
• Mahkamah (Place of Judgment) or Kazi’s Court at Cairo, mostly occupied with matrimonial disputes, [363].
• Mahr = dowry, settled by the husband upon the wife, [28].
• Májúr, Al- (Arab.) for “Maajúr” = a vessel, an utensil, [291].
• Mál (in text), tr. “coin” (also applied to “hidden treasure” amongst Badawin), [313].
• Mameluke (like unto a), i.e., well fed, sturdy, bonny, [472].
• Ma ’múrah (Arab.) = haunted, [118].
• Mandíl (kerchief) used by women “on the loose” in default of water to wipe away results of car. cop., [94].
• Man of Al-kays, the (pre-Islamitic poet), [181].
• Manná’ = a refuser, a forbidder, [185].
• Markab mausúkah (from ✓ “Wask” = conceiving, being pregnant), [474].
• —— tr. “a vessel in cargo and about to set sail,” [474].
• “Marham al-akbar, Al-” (Arab.) = the greater salve, [51].
• Marriage portion, [28].
• “Martabah” = a mattress, placed upon “Mastabah” (bench) or upon its “Sarír” (framework of jaríd or midribs of the palm) becomes the “Díwan” = Divan, [68].
• Martabat Saltanah (for “Sultániyah”) which may mean a royal Divan, [68].
• Martha and Mary (Fátimah and Halímah), [318].
• Masbúbah, tr. “Cakes,” [347].
• Mayzah (Arab.) = the large hall with a central fountain for ablution attached to every great mosque (tr. “lavatory”), [458].
• Mazbúh = slaughtered for good, [159].
• Medicine-man (Israelite) always a favorite amongst Moslems and Christians, [160].
• Mezzízah = applying styptics to the wound (third operation of circumcision), [217].
• Miftáh (prop. “Miftah”) = key used throughout the Moslem East, [265].
• Mihrján, Al- (a P.N. not to be confounded with Maháráj = Great Rajah), [123].
• Mihtár, also may mean superintendent, head equerry, chief of military band (St.) (here tr. “Shaykh of the Pipers”), [298].
• Mihtár (in text) = a prince, a sweeper, a scavenger, [298].
• Milah = the cut (first operation of circumcision), [217].
• “Mí’lakat” (pop. cor. for Mil’akat) al-Hilál “may be the spoon or hollow part of an ear-picker” (St.), [108].
• Min ba’ada-hu (making Jesus of later date than Imr al-Kays), [199].
• Min ghayr Wa’ad = without appointment (tr. “casually”), [373].
• “Min Hakk la-hu Asl an ’and-ná huná Rájil,” a thoroughly popular phrase = “Of a truth hath any right or reason to say that here in this house is a man?” 247.
• —— (Dr. Steingass explains and translates), [247].
• “Min kuddám-ak” (meaning doubtful), [113].
• —— perhaps it means “from before thee,” i.e., in thy presence (St.), [113].
• “Misla’l-Kalám” (? a cler. error for “misla’l-Kiláb”) = as the dogs do (St.), [282].
• Misla ’l-Khárúf (for “Kharúf”) a common phrase for an innocent, a half idiot, [283].
• “Misri” here = local name (in India applied exclusively to sugar candy), [352].
• “Mithkála Zarratin” (translations by Author, Rodwell, Houdas and Steingass), [48].
• Mohsin = i.e., one who does good, a benefactor, [321].
• Mother of our Harím = my wife, [283].
• Mouse, passing over food, makes it impure for a religious Moslem to eat, [239].
• Moyah (in text), or as Fellah of Egypt says “Mayyeh,” or the Cairenne “Mayya” and other forms, [323].
• Mubdi’ = the beginner, the originator, [196].
• Mubtalí, Al- = sores (leprous), [301].
• Mudáwi, Al- = the man of the people who deals in simples, etc. (as opposed to scientific practitioner), [326].
• Muhibbattu (Al-), fem or “Muhibb” lover (in Tasawwuf particularly = “lover of God”) (St.), [393].
• Muhjat al-kulúb = “Core” or “Life-blood of hearts,” [201].
• “Muhkaman,” a word never found in the Koran, [47].
• Mukaddam (Anglo-Indicè “Mucuddum”) = overseer, [310].
• “Mukawwamína (Al-) wa Arbábu ’l Aklam,” the latter usually meaning “scribes skilled in the arts of caligraphy,” [374].
• Mukh, lit. = brain, marrow (tr. “dimple”), [86].
• Munawwarah, Al- = the enlightened, [43].
• Músà wa Múzí = Músà the Malignant (Múzí = vexatious, troublesome), [321].
• —— (Dr. Steingass reads Muusí, the malignant, the malefactor), [321].
• Muslimína, here the reg. pl. of “Muslim” = a True Believer, [367].
• Musulmán (our “Mussalman,” too often made pl. by “Mussalmen”) is corrupted Arab. used in Persia, Turkey, etc., [367].
• Mustafà = the Chosen Prophet, Mohammed, [203].
• Mustafà bin Ism’aíl (began life as apprentice to a barber and rose to high dignity), [110].
• “Mutalaththimín” = races in North Africa whose males wear the face-swathe (“Lithám”) of cloth, [139].
• Mutátí be zahri-h (Arab.) = “hanging an arse,” [459].
• Mutawassí ... al-Wisáyat al-támmah (Wisáyat is corr. noun) = he charged himself with her complete charge, i.e., maintenance (St.), [474].
• Mu’izz bi Díni’llah, Al- (first Fatimite Caliph raised to throne of Egypt), tale of, [43].
• Mysteries of marriage-night but lightly touched on, because the bride had lost her virginity, [417].
• Naakhaz bi-lissati-him (in text), tr. “until I catch them in their robbery” (see under “Luss”), [337].
• —— (Dr. Steingass reads “Balsata-hum” = until I have received their “ransom”), [337].
• Nabbút = a quarter-staff, opp. to the “Dabbús” or club-stick of the Badawin, etc., [250].
• Náfishah = Pers. “Náfah” der. from the ✓ “naf” = belly or testicle (the part in the musk-deer supposed to store the perfume), [207].
• Nahawand, “Nahávand” the site in Al-Irak where the Persians sustained their final defeat at the hands of the Arabs (A. H. 21), [209].
• —— also one of many musical measures (like the Ispaháni, the Rásti, etc.), [209].
• Na’ím = “the Delight” (also a P. N. of one of the Heavens), [199].
• Na’íman = may it be pleasurable to thee (said by barber after operation), [106].
• Nás malmúmín = assembled men, a crowd of people (St.), [253].
• Nasím = the Zephyr, or the cool north breeze of Upper Arabia, [197].
• Nassafa = libavit, delibavit, etc. (St.), [11].
• Natar (watching) for “Nataf” (indigestion, disgust), [63].
• Natawású sawíyah = Solace ourselves with converse, [395].
• —— (cler. error for “Natawánású Shuwayyah” = “let us divert ourselves a little”) (St.), [395].
• Naubah, lit. = a period, keeping guard (here a band of pipes and drums playing at certain periods), [299].
• Navel-string, treatment of, [411].
• Nayízátí (Arab. afterwards “Nuwayzátí” and lastly “Rayhání”) = a man who vends sweet and savoury herbs (tr. “Herbalist”), [298].
• Nisf ra’as sukkar Misri, tr. “half a loaf of Egyptian sugar,” [352].
• “Niyat” (or intention) not pure, cause of King’s failure, [111].
• “None misses a slice from a cut loaf,” [393].
• Nuwájira ’l-wukúfát = Settlement of bequeathal, [467].
• —— (Steingass reads “nuwájiru (for “nuájiru”) ’l-wakúfát” and translates “letting for hire such parts of my property as were inalienable”), [467].
• Nuzhat al-Zaman = “Delight of the age,” [180].
• “Of which a description will follow in its place,” a regular formula of the Ráwí, or professional reciter, [131].
• “O man, O miserablest of men, O thou disappointed,” etc., characteristic words of abuse, [359].
• “Open the spittle” = to break the fast, [51].
• “O worshipper of Allah,” i.e., “O Moslem, opposed to enemy of Allah” = a non-Moslem, [460].
• Padding introduced to fill up the “Night,” [460].
• Payne quoted, [55], [69].
• Pear-tree, not found in Badawi-land, [117].
• Pennyroyal (here mere “shot”; the orig. has “Baítharán”), [458].
• Perspired in her petticoat trowsers (a physical sign of delight in beauty, usually attributed to old women), [142].
• Pertinence (in couplets) not a sine quâ non amongst Arabs, [135].
• Pigeon blood, used to resemble the results of a bursten hymen, [29].
• Pilgrimage quoted, [43], [180], [214].
• Practical joking, a dangerous form of fun, as much affected by Egyptians as Hibernians, [455].
• Precious stones, Arab, superstitions concerning, [130].
• Pretext for murdering an enemy to his faith (Jewish), an idea prevalent in Eastern world, utterly wrong, [214].
• “Pretty Fanny’s ways” amongst Moslems, [85].
• Priah = tearing the foreskin (second operation of circumcision), [217].
• Prison had seven doors (to indicate its formidable strength), [233].
• Prisoners expected to feed themselves in Moslem lands, [338].
• Public gaol = here the Head Policeman’s house. In mod. times it is part of the wall in Governor’s palace, [337].
• Raas Sukkar = Loaf-sugar, [352].
• Radáh (a form of “Rádih”) = “the large-hipped,” [198].
• Radíf or back-rider, common in Arabia, [162].
• Rádih, a P.N. (St.), [161].
• Rafaka (and “Zafaka”) = took their pleasure, [282].
• Ra’ís (fem. Ra’ísah) the captain, the skipper (not the owner), [22].
• Raisins, an efficacious “pick-me-up,” [51].
• Rajul ikhtiyár, tr. “a man of a certain age” (polite term for old man), [402].
• Rajul khuzari (Arab.) = a green-meat man (tr. “costermonger”), [291].
• Rajul Khwájá = Gentleman, [254].
• “Rákiba-há”; the technical term for demoniac possession, [326].
• Ramaha bi-h = bolted, [382].
• Rankah or “Ranakah” prob. for “Raunakah,” which usually means “troubled” (speaking of water) (St.), [66].
• Ram’s mutton preferred in wilder tribes of the East, because it gives the teeth more to do, [299].
• Rashákah, Al- (Arab.), a word not found in common lexicons, said to be a fork with three prongs, here probably a hat stand (tr. “peg”) (St.), [244].
• Revetment of old wells in Arabia, mostly of dry masonry, [132].
• Rent his robes (usually a sign of quiet, here a mark of strong excitement), [71].
• Rheumatism, a common complaint in even the hottest climates, [160].
• Ríh = Wind, gust (of temper), pride, rage, [58].
• Rodwell quoted, [42], [48].
• “Rose up and sat down,” a sign of agitation, [328].
• Russians (Asiatics have a very contemptible opinion of the), [119].
• Sá’ah = the German Stunde, our old “Stound” (meaning to Moslems the spaces between prayer times), [151].
• “Sabbal ’alayhim (for ’alayhinna, the usual masc. pro fem.) Al-Sattár” (Arab.) = lit. “the Veiler let down a curtain upon them,” [276].
• Sabt = Sabbath, Saturday, [228], [324].
• Sádah (Al-) wa al-Khatáyát tr. “various colors both plain and striped,” [223].
• “Sáhib al-Hayát” = astronomer (may also = a physiognomist), [289].
• Sahl, meaning “the easy-tempered” (Scott writes “Sohul”), [138].
• Sahríj = Cistern, [5].
• Sakf (flat roof), must have a parapet (a Jewish precaution neglected by Al-Islam), [219].
• Sakhtúr (Arab.) for “Shakhtúr” tr. “batel,” [163].
• Sakk (pl. “Sikák” and “Sukúk”) = “nail” (St.), [380].
• Salaku-hu wa nashalú-hu = “they scored it,” [395].
• Salkh (Arab.) = flay (meaning also a peculiar form of circumcision), [214].
• Salt rubbed on wounds to staunch the blood, [97].
• Samár (Arab.) from Pers. “Sumar” = a reed, a rush, [226].
• Samm Sá’ah (in text), tr. “poison of the hour,” [352].
• Sammán = quail, [151].
• Sapídaj (corresponding with “Isfidaj”), tr. “ceruse” or white lead, [130].
• Sára la-hu Shanán, tr. “In his new degree he was feared,” [472].
• —— (Steingass reads “Thániyan” = and he became second to him (the Sultan), i.e., his alter ego), [472].
• Sára yuráshí-h, tr. “kindness and liberality,” [473].
• —— “Yuráshí” and “Yuráshú” are the 6th form of “rashá, yarshú” = he bestowed a gift (principally for the sake of bribery), he treated kindly (St.), [473].
• Sar’a’l-Lijám, tr. “bridle thongs,” [385].
• “Sárayah” (for “Saráyah,” Serai, Government House), tr. “Palace,” [6].
• Sardáb = a souterrain, [117].
• Sarmújah (Arab.) from Pers. “Sar-múzah,” a kind of hose or gaiter worn over a boot (St.), [217].
• Sarmújah (Arab.) = sandals, slippers, etc., [442].
• Sarsarah (cler. error for “Akhaza (?) surratan”) = he took a purse, [412].
• —— Sarra Surrah (Surratan) = he tied up a purse (St.), [412].
• Sawábi (a regularly formed broken plural of a singular “Sábi’” = the pointing one) (St.), [419].
• Sayf kunúzí = a talismanic scymitar (tr. “magical sword”), [426].
• Sayfu (Al-) w’-al Kalanj = scymitar and dagger, [381].
• Sayyid (descendant of Hasan) and the Sharíf (der. from Husayn) = difference between, [39].
• Scott quoted, [3], [17], [21], [22], ib. 24, [30], [36], [39], [44], [50], [63], [65], [105], [114], [116], [119], [120], [123], [125], [138], [153], [184], [210], [213], [214], [227], [231], [253], [263], [273], [321], [335], [347], [357], [465].
• Sentiment, morbid and unmasculine French, contrasted with the healthy and manly tone of the Nights, [267].
• Seven ages of womankind, [56].
• Sha’abán (his face gladdening as the crescent moon of), [142].
• Shabaytar = the Shuhrúr (in MS. Suhrúr) = a blackbird, [151].
• —— also called “Samaytar” and “Abu al-Ayzar” = the father of the brisk one (a long-necked bird like heron) (St.), [151].
• Sháhbandar = King of the port, a harbour-master, [254].
• Shá’il, copyist’s error for “Shághil,” act. part of Shughl = business affairs, [245].
• —— Here probably for the fuller “Shughl shághil” = an urgent business, (St.), [245].
• Shakhat, or modern word, tr. here “revile” (St.), [3].
• Shakhs = carven image, [30].
• Shakk (Arab.) = splitting or quartering, [96].
• Shaklaba, here = “shakala” = he weighed out (money), he had to do with a woman (tr. “tumbled”), [291].
• Shalabí = a dandy, a macaroni (from the Turk. Chelebi), [243].
• Shame (uncovered my), in this instance “head and face,” [329].
• Shásh = a small compact white turband, and distinctive sign of the true Believer, [143].
• Shashmah (from Pers. “Chashmah” = a fountain) tr. “privies,” [458].
• Shatárah, signifying vileness and rashness (St.), [220].
• Shawwara binta-hu = he gave a marriage outfit to his daughter (St.), [28].
• Shaykh of Islam, [317].
• Shi’ah doctrine, [178].
• Ship’s crew ran on shore on their own business immediately the vessel cast anchor, [475].
• Shooting shafts and firing bullets at the butt, practised by Easterns on horseback, [421].
• “Shuhrúr al-kanísah” = the blackbird of the Church (Christians in Syria call St. Paul, on account of his eloquence), (St.), [151].
• Shúwár (Arab.) = trousseau (St.), [28].
• Signet-ring made of carnelian, [52].
• Signet-ring of kingship (important sign of sovereignty), [112].
• Sikkah (pl. Sikak) = (amongst other meanings) “an iron post or stake” (St.), [380].
• Simá’a lit. hearing, applied idiomatically to the ecstasy of Darwayshes when listening to esoteric poetry, [151].
• Sín, Al- (in text) = China (here “Al-Sind”), [194].
• “Sind revisited” quoted, [3].
• Sind (so-called from Sindhu, the Indus, Pers. “Sindáb”), [3].
• “Sirru ’l-iláhi,” i.e., the soul which is “divinæ particula auræ” (tr. “Divine mystery”), [466].
• Sirt’anta = thou hast become (for Sirtu ana = I have become), [86].
• “Sitt-há” (Arab.), tr. “Mistress” (Mauritanians prefers “Sídah” and Arabian Arabs “Kabírah” = the first lady, Madame Mère), [364].
• Slaves, when useless, made to “walk a plank” or tossed into the sea, [405].
• “Sleep with both feet in one stocking” (Irish saying for “Have a care of thyself”), [442].
• Smoking and coffee, [236].
• “Solaced himself by gazing upon the trees and waters,” a feeling well known to the traveller, [390].
• Spreading (the mats, mattresses, rugs, etc., of well-to-do Eastern lodging), [233].
• “Stick wherewith he tapped and drew lines in absent fashion on the ground,” [10].
• Stomach has two mouths, œsophagic above and pyloric below, [52].
• Stone tied in kerchief or rag, weapon for fighting, [350].
• Story-telling, servile work, [34].
• St. Paul, called by the Christians in Syria “Shuhrúr al-Kanísah,” the blackbird of the Church (on account of his eloquence) (St.), [151].
• “Subaudi” = “that hath not been pierced” (a virgin), [223].
• Sugar (Europe-made white) avoided by Moslems as unlawful, [352].
• Sugar (Sukkar), [352].
• Sujjádah, tr. “prayer-rug,” [225].
• Sukkar (from Pers. “Shakkar,” whence Lat. Saccharum), the generic term, [352].
• Sunnah = the practice, etc., of the Prophet, [193].
• Supernatural agency makes the most satisfactory version of tale, [118].
• Surúr = Joy, contentment, [200].
• Su’ubán (Arab.) = cockatrice (tr. “Basilisk”), [427].
• Syria, city of (“the stubbornest of places and the feeblest of races”), [41].
• “Syrian and three women of Cairo” (Variants), [273].
• Ta’ayyun = influence (especially by the “’Ayn” (evil) Eye), tr. “fascinate,” [166].
• Taawíl = the commentary or explanation of Moslem Holy Writ, [43].
• Tabíb, Al- = the scientific practitioner (in pop. parlance), [326].
• Tá-Há = the Koranic chapter No. XX. revealed at Meccah, [180].
• “Tahlíl” = making word or deed canonically lawful, [43].
• Tahrím = rendering any action “harám” or unlawful, [43].
• Taí, Al- (relative adjective of irregular formation), [46].
• Tá’il al-Wasf = “Drawer-out of Descriptions,” [185].
• Tajrís, rendered by a circumlocution “Bell,” [337].
• Takbír and Tahlíl, i.e., Crying the war-cry, “Alláho Akbar” = “God is most Great,” and “Lá iláha illa ’llah” the refrain of Unity, [403].
• Takhsa-u, tr. “baffled,” a curious word of venerable age (St.), [44].
• Takht Raml = table of sand, geomantic table, [153].
• Tale of Simpleton Husband (W. M. Version), [116].
• Tanzíl = coming down, revelation of the Koran, [43].
• Tarajjama = he deprecated, [12].
• Tartara (Arab.), tr. “perked up” (prob. an emphatic reduplication of Tarra = “sprouting, pushing forward),” [443].
• Tasawwuf (mystic fraternity of), [426].
• Tasht = “basin” (the consonantic outline being the same as of “tashshat” = she was raining, sprinkling) a possible pun, (St.), [147].
• Tastaghís (Arab.) = lit. crying out “Wa Ghausáh!”—“Ho to my aid” (tr. “Help! Help!”), [157].
• Tauhán al-Husán, tr. “lost in the waste,” [409].
• Tawánís (instead of “Tawánis,” pl. of Taunas), tr. “Cordage” (St.), [133].
• Tayhál (pl. “Tawáhil”) for the usual “Tihál” = spleen (St.), [53].
• Tayyibah = the good, sweet or lawful, [43].
• Tazaghzagha, gen. = he spoke hesitatingly, he scoffed (tr. “waxed wroth,”) 106.
• “Tazaghghara fíhi” (rendered pop.) “he pitched into him” (St.), [106].
• Tazarghít (error for “Zaghrítah”) = the cry of joy, [429].
• —— (numerous forms of) (St.), [430].
• “Ten camel loads” about a ton, at the smallest computation of 200 lbs. to each beast, [395].
• Ter-il-bas (Tayr Táús?), a kind of peacock, made to determine elections by alighting on the head of a candidate, [26], [27]. (Old Translation.)
• Time, division of, in China and Japan, [90].
• “Tirrea Bede” (Night 655) note concerning, [119].
• Tisht (a basin for the ewer), tr. “tray,” [428].
• Thakálah (Arab.) = heaviness, dulness, stupidity (tr. “horseplay”), [457].
• “Them” for “her” (often occurrence of), [178].
• This matter is not far to us = “is not beyond our reach,” [311].
• “Thou hast been absent overlong,” a kindly phrase pop. addressed to the returning traveller, [444].
• “Thy rose-hued cheek showeth writ new-writ,” i.e., the growing beard and whisker is compared with black letters on a white ground, [148].
• T Kh DH (= takhuz-hu, according to author); may be either 2nd or 8th form of “ahad,” in the sense that “thou comest to an agreement (Ittihád) with him,” [189].
• Tuhál or Tihál (Arab.) in text “Tayhál,” tr. “spleen,” [53].
• Turtúr = the Badawi’s bonnet, [255].
• Tutty, in low Lat. “Tutia” prob. from Pers. “Tutiyah” = protoxide of zinc, [352].
• Unsak (Arab.), an expression used when drinking one’s health (tr. “Thy favour”) (St.), [458].
• ’Urrah (Arab.) = dung, [75].
• Usburú = be ye patient, [83].
• “Verily great is their craft” (Koranic quotation from “Joseph”), [294].
• Violation of the Harem (son “having” his father’s wives), very common in Egypt, [441].
• Vows of Pious Moslems, [234].
• “Wa Ghausáh!” = “Ho, to my aid,” [157].
• “—— inní la-ar’ákum wa ar’à widáda-kum,” etc., tr. “And I make much of you and your love,” etc. (St.), [172].
• —— Kulli Tárik = night-traveller, magician, morning-star, [378].
• “—— lá huwa, ashamná min-ka talkas (read “talkash”) ’alà Harimi-ná,” tr. “that thou wouldst strive to seduce our Harím” (or “that thou hadst an itching after our Harím”) (St.), [285].
• “—— lásh: Murádí bas ism al-Madinah” (Arab.) = For nothing: my only want is the city’s name, [402].
• “—— lau anunahá li ’l-Mushrikín,” etc., lines which have occurred before, [55].
• “—— min-hum man fáha,” evidently an error of the scribe for “Man nafá-hu,” [114].
• —— Nikáh = conjugal intercourse, [153].
• “Wa sába’l-dár wa Zaujatu-hu mutawaṣṣín bi-há,” tr. “the house prospered, for the master and the dame had charge of it,” [420].
• —— Steingass explains the plural “Mutawaṣṣín,” by supposing “Sáb al-Dár” is blunder for “Sáhibu ’l-Dár” and translates “the master of the house and his wife took charge of her (the nurse) during the days of suckling,” [420].
• “—— Sawábi ’hu (Asábi ’a-hu?) fí hanaki-h” tr. “his fingers in his mouth and sucking thereat,” [419].
• —— Talattuf Alfázak wa ma’áník al-hisán = and for the pleasingness of thy sayings and meanings so fine and fair (St.), [146].
• “—— zand mujauhar fí-hi Asáwir,” etc., may mean “and a fore-arm (became manifest) ornamented with jewels, on which were bracelets of red gold” (St.), [86]–7.
• Waka’h (Arab.) = an affair (of fight), [403].
• Wakálah = inn (tr. “Caravanserai”), [455].
• “——” or caravanserai, [273].
• Walad al-Hayáh (for “Hayát”) tr. “Thou make him a child of life,” i.e., let him be long-lived, [378].
• Wasayah (prob. cler. error for “wa Miah”—spelt “máyah”—and a hundred pair of pigeons) (St.), [217].
• Weapons taken from Easterns when embarking as passengers, ticketed and placed in safe cabin, [403].
• Well, Angels choking up a, [332].
• Well, filled in over the intruding “villain” of the piece, [332].
• “Whose van was not known from its rear” = “both could not be seen at the same time,” [189].
• “—— weal Allah increase,” well nigh sole equiv. amongst Moslems of our “thank you,” [325].
• Wife (exalting the character of) whilst the Mistress is a mere shadow (kind of tale not unfrequent amongst Moslems), [335].
• Wiják = a stove, a portable hearth (tr. “a brazier”), [110].
• Without a vein swelling, i.e., so drunk that his circulation had apparently stopped, [276].
• “With the tongue of the case” = words suggested by the circumstance, [9].
• Wizzatayn = geese, [357].
• Woman, fulfilling the desires of, fatal to love, when she revolts against any reduction of it, [91].
• “Womankind, Allah kill all” (note by Dr. Steingass), [304].
• “Written,” either on the Preserved Tablet or on the Sutures of the Skull, [398].
• Yá ’Ars, yá Mu’arras = O pimp, O pander, [246].
• Ya Ghárati a-zay má huná Rájil = O, the shame of me! however, O my Lord, can there be here a man? 247.
• —— Dr. Steingass explains and translates, [247].
• Yahya (according to Scott “Yiah”), [153].
• Yá = í and Mím = m, composing the word “Ibrahím,” [203].
• Yá’llah, i.e., “By Allah,” meaning “Be quick!” 325.
• “Yállah, Yállah,” gen. meaning “Look sharp” (here syn. with “Allah! Allah!” = “I conjure thee by God”), [302].
• Yaman, Al-, people of, are still deep in the Sotadic Zone and practice, [42].
• Yarjú (presumably error for “Yarja’u”), tr. “retracing their steps,” [382].
• —— (may be error for “Yajrú”) (St.), [382].
• “Yá Sín” = “The Heart of the Koran,” [94].
• Yastanít (Arab.), aor. to the pretext “istanat” (St.), [218].
• Yastanit = he listened attentively (tr. “he firmly believed”) (St.), [432].
• “Yasta’ amilúna al-Mrd” (tr. “their noblest make womanly use of Murd”)—may also have a number of meanings, [42].
• Yá Sultán-am = “O my chief,” [312].
• Yatama’ash min-hu, tr. “wherewith he might nourish himself,” [472].
• —— a denominative of the 5th form of “Ma’ásh” = livelihood (St.), [473].
• Yathrib = Al-Madinah, [183].
• Yathrib, the classical name Ἰατρίππα (one of the titles of “Madínat al-Nabi,” City of the Prophet), [43].
• Yá Wárid = “O farer to the fountain,” [148].
• Yazghaz-há fí Shikkati-ha = verb being prob. a cler. error for “Yazaghzagh” from ✓ “Zaghzagha” = he opened a skin bag (tr. “thrusting and foining at her cleft”), [267].
• Young man, being grown up, would not live in his father’s house, [442].
• Youth worn out by genial labours of the (marriage) night, but bride made the merrier and livelier (a neat touch of realism), [429].
• Yúzbáshí, in text “Uzbáshá” or “úzbáshá” = head of a hundred (men) centurion, captain, [243].
• “Zad Yakún Z R H ahad fí Mál jazíl, etc.” (error in MS. explained.) (St.), [72].
• Zahrat = a blossom especially yellow, commonly applied to orange-flower, [201].
• Zahrat al-Hayy, i.e., “Bloom of the Tribe,” [201].
• “Zakarayn Wizz (ganders) simán,” tr. “a pair of fatted ganders,” [357].
• Zamaku-há, tr. “arabesque’d,” [133].
• Zakka (meaning primarily “a bird feeding her young”), tr. “largessed,” [182].
• Zarb al-Aklám = caligraphy, [376].
• —— ——, tr. “penmanship,” [432].
• —— al-Fál = casting lots for presage (tr. “prognostic,)” 374.
• “Zardiyá” (for Zaradiyyah = a small mail coat, a light helmet), tr. “a haubergeon,” [58].
• “Zug” or draught which gave him rheumatism (tr. “the air smote me,”) [157].
• Zuhà, Al- (= undurn-hour, or before noon) and Maghrib (= set of sun) become Al-Ghaylah (= Siesta time) and Ghaybat al-Shams, in Badawi speech, [151].