Note [4.] In my usual standard-copy of the original work, as also in that from which the old translation was made, and in the edition of Breslau, this prince is called a king of the dynasty of Sásán; but as he is not so designated in the Calcutta edition of the first two hundred nights, I have here omitted, in my translation, what would render the whole work full of anachronisms.
Note [5.] Shahriyár is a Persian word, signifying "Friend of the City." The name of the elder King is thus written in the Calcutta edition above mentioned: in the edition of Cairo (which I generally follow) it is written Shahrabáz, by errors in diacritical marks; and in that of Breslau, Shahrabán.
Note [6.] This name, Sháh-Zemán, is a compound of Persian and Arabic, and signifies "King of the Age." By the omission of a diacritical point, in the Cairo edition, it is written Sháh-Remán.
Note [7.] In the Calcutta edition before mentioned, the elder brother is called King of Samarḳand; and the younger, King of China.
Note [8.]—On the title and office of Wezeer. Wezeer is an Arabic word, and is pronounced by the Arabs as I have written it; but the Turks and Persians pronounce the first letter V. There are three opinions respecting the etymology of this word. Some derive it from "wizr" (a burden); because the Wezeer bears the burdens of the King: others, from "wezer" (a refuge); because the King has recourse to the counsels of his Wezeer, and his knowledge and prudence: others, again, from "azr" (back, or strength); because the King is strengthened by his Wezeer as the human frame is by the back.[40]
The proper and chief duties of a Wezeer are explained by the above, and by a saying of the Prophet:—"Whosoever is in authority over Muslims, if God would prosper him, He giveth him a virtuous Wezeer, who, when he forgetteth his duty, remindeth him, and when he remembereth, assisteth him: but if He would do otherwise, He giveth him an evil Wezeer, who, when he forgetteth, doth not remind him, and when he remembereth, doth not assist him."[41]
The post of Wezeer was the highest that was held by an officer of the pen; and the person who occupied it was properly the next to the Sulṭán: but the Turkish Sulṭáns of Egypt made the office of Náïb (or Viceroy) to have the pre-eminence. Under them, the post of Wezeer was sometimes occupied by an officer of the sword, and sometimes by an officer of the pen; and, in both cases, the Wezeer was also called "the Ṣáḥeb." The Sulṭán Barḳooḳ so degraded this office, by intrusting its most important functions to other ministers, that the Wezeer became, in reality, the King's purveyor, and little else; receiving the indirect taxes, and employing them in the purchase of provisions for the royal kitchen.[42] It is even said, that he was usually chosen, by the Turkish Sulṭáns of Egypt, from among the Copts (or Christian Egyptians); because the administration of the taxes had, from time immemorial, been committed to persons of that race.[43] This, it would seem, was the case about the time of the Sulṭán Barḳooḳ. But in the present work, we are to understand the office of Wezeer as being what it was in earlier times,—that of Prime Minister; though we are not hence to infer that the editions of the Tales of a Thousand and One Nights known to us were written at a period anterior to that of the Memlook Sulṭáns of Egypt and Syria; for, in the time of these monarchs, the degradation of the office was commonly known to be a recent innovation, and it may have been of no very long continuance.
Note [9.] The paragraph to which this note relates is from the Calcutta edition of the first two hundred Nights.
Note [10.]—On Presents. The custom of giving presents on the occasion of paying a visit, or previously, which is of such high antiquity as to be mentioned in the book of Genesis,[44] has continued to prevail in the East to this day. Presents of provisions of some kind, wax candles, &c., are sent to a person about to celebrate any festivity, by those who are to be his guests: but after paying a mere visit of ceremony, and on some other occasions, only money is commonly given to the servants of the person visited. In either case, the latter is expected to return the compliment on a similar occasion by presents of equal value. To reject a present generally gives great offence; being regarded as an insult to him who has offered it. When a person arrives from a foreign country, he generally brings some articles of the produce or merchandise of that country as presents to his friends. Thus, pilgrims returning from the holy places bring water of Zemzem, dust from the Prophet's tomb, &c., for this purpose.—Horses, and male and female slaves, are seldom given but by kings or great men. Of the condition of slaves in Mohammadan countries, an account will be given hereafter.
Note [11.]—On the Letters of Muslims. The letters of Muslims are distinguished by several peculiarities dictated by the rules of politeness. The paper is thick, white, and highly polished: sometimes it is ornamented with flowers of gold; and the edges are always cut straight with scissors. The upper half is generally left blank: and the writing never occupies any portion of the second side. A notion of the usual style of letters will be conveyed by several examples in this work. The name of the person to whom the letter is addressed, when the writer is an inferior or an equal, and even in some other cases, commonly occurs in the first sentence, preceded by several titles of honour; and is often written a little above the line to which it apertains; the space beneath it in that line being left blank: sometimes it is written in letters of gold, or red ink. A king, writing to a subject, or a great man to a dependent, usually places his name and seal at the head of his letter. The seal is the impression of a signet (generally a ring, worn on the little finger of the right hand), upon which is engraved the name of the person, commonly accompanied by the words "His [i.e. God's] servant," or some other words expressive of trust in God, &c. Its impression is considered more valid than the sign-manual, and is indispensable to give authenticity to the letter. It is made by dabbing some ink upon the surface of the signet, and pressing this upon the paper: the place which is to be stamped being first moistened, by touching the tongue with a finger of the right hand, and then gently rubbing the part with that finger. A person writing to a superior, or to an equal, or even an inferior to whom he wishes to shew respect, signs his name at the bottom of his letter, next the left side or corner, and places the seal immediately to the right of this: but if he particularly desire to testify his humility, he places it beneath his name, or even partly over the lower edge of the paper, which consequently does not receive the whole of the impression. The letter is generally folded twice, in the direction of the writing, and enclosed in a cover of paper, upon which is written the address, in some such form as this:—"It shall arrive, if it be the will of God, whose name be exalted, at such a place, and be delivered into the hand of our honoured friend, &c., such a one, whom God preserve." Sometimes it is placed in a small bag, or purse, of silk embroidered with gold.