The Thousand and One Nights, Vol. I. / Commonly Called the Arabian Nights' Entertainments

by Unknown

Note [36.] As a hair, for instance, is drawn from paste.[332]

Note [37.] These verses are founded on a tradition of the Prophet.[333]

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.

Note [39.] The mess termed "zirbájeh," by some called "zurbájeh," from the Persian "zeerbáj," is a kind of spoon-meat. Some of its ingredients are described in the sequel of the present story.

Note [40.]—On Atonements and other Services for the Dead. As filial piety is a general characteristic of the Arabs, and various services are believed by them to atone for the minor sins of the deceased, and thus to diminish his misery, or to increase his happiness, it is natural, and not uncommon, for a son to act in the manner here related. Recitations of the Ḳur-án are performed for the dead, to whom the merit of these works is transferred, and a sacrifice is often offered at the tomb after the burial; the flesh of the victim being distributed to the poor. But a more important service for the deceased is the payment of his debts; for it is affirmed by the Prophet, that even martyrdom will not atone for a debt unpaid.

Note [41.] A money-changer is very frequently employed to examine the money which a purchaser offers; and if it be old, to weigh it. The money-changers are mostly Jews and Christians.

Note [42.] Some mosques (as the Azhar, for instance, the principal mosque of Cairo) remain open all night; and many houseless persons sleep in them, upon the matting which covers the paved floor. Men are also often seen, at other times, but not at the hours of prayer, lounging, eating, or working, in the mosques; such practices not being deemed inconsistent with the high respect which the Muslims pay to these buildings.

Note [43.] The remainder of this paragraph, and the whole of the next two paragraphs, being omitted in the edition of Cairo, I translate from the Calcutta edition of the first two hundred nights, and the edition of Breslau; but almost entirely from the former.

Note [44.] The water of the well of Zemzem, in the temple of Mekkeh, is believed to possess miraculous virtues, and is therefore brought away in bottles or flasks by many of the pilgrims, to be used when occasion may require as medicine, or to be sprinkled on grave-linen. A bottle of it is a common and acceptable present from a pilgrim, and a guest is sometimes treated with a sip of this holy water.

Note [45.] A whip is sometimes used in the ḥareem of a great man; and its being attached to the waist of the damsel here mentioned marks her authority. It is generally formed of a strip of hippopotamus' hide, hammered into a round shape; and this kind is called a "kurbáj." I believe it is seldom used in the ḥareem with severity; but usually for intimidation. [I once saw some of the ladies of Názlee Khánim (thus vulgarly pronounced for Názloo Khánum) struck with a kurbáj, for too curiously looking in at the window of an apartment in that lady's palace, in which I and some friends happened to be, and which overlooked the private garden. They were speedily driven away by two or three black eunuchs, who appeared to use their heavy whips indiscriminately and severely; their excuse for this conduct undoubtedly being, that these ladies were guilty of a great impropriety in thus shewing themselves to men; for when riding abroad, it is usual for passengers in the streets to turn their faces to the wall on the approach of the women of a great man's household. Moreover, the ḥareem of Názlee Khánim was well known to be ruled with an iron hand, and its mistress herself to have acquired the character of her brutal husband, Moḥammad Bey, the Defterdár, whose cruelties are mentioned in the "Modern Egyptians."—Ed.]