Chapter V (5)

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 28. In the Cairo edition, "with pearls and jewels at its corners." The deficiency I have supplied from the edition of Breslau: but I may here remark, that it would have been more proper to describe the snakes as _gilt_.

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 30. It is a common custom of the Arabs to give a present of money tied up in a corner of an embroidered handkerchief.

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 33. Capital punishment in this case would be contrary to the law; but it is often inflicted upon highway-robbers.

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 35. The honour that is due to the human body requires that any portion disunited from it be decently deposited in the earth.

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.]

NOTE 46. It is a universal custom of the Arabs, on visiting the sick, to say, "May our Lord restore thee!" or, "No evil befall thee!" &c.

NOTE 47. The first hospital built by a Muslim was that of Damascus, founded by El-Weleed the son of 'Abd-El-Melik, in the eighty-eighth year of the Flight (A. D. 706-7). The Arabs would deprive St. Ephrem Syrus of the honour of having been the author of the first institution of this kind; one of their historians ascribing it to an early Pharaoh, named Menáḳiyoosh; another, to Hippocrates.[335]

NOTE 48. The remainder of the paragraph is translated from the Calcutta edition of the first two hundred nights.

Note 49. "The metropolis of the world," or literally, "the mother of the world" ("umm ed-dunyà"), is a title given to several cities, as well as to Cairo, by their respective inhabitants. This passage, therefore, and others of a similar kind, in which even _foreigners_ are made to rank Egypt and Cairo as superior to every other country and city, strongly favour the opinion that some of its tales were written, or altered, by an Egyptian.

NOTE 50. A more ample eulogium upon Egypt and the Nile, but abounding with such gross errors that I could not confidently offer a translation, is found in the Breslau edition. It agrees better with the old translation; which, however, in this place, presents considerable unauthorized amplifications, and some misconceptions: "Birket el-Ḥabash" (for instance), the name of a lake on the south of Cairo, being mistaken for Ethiopia.

NOTE 51. For this monthly rent (or about a guinea of our money), a large and handsome house may be hired at the present day in Cairo.

NOTE 52. After the amputation of the hand for theft, the stump is usually plunged in boiling pitch or tar, or oil, to stanch the blood.

NOTE 53.--_On Retaliation and Fines for Wounds and Mutilations._ Retaliation for intentional wounds and mutilations is allowed by the Mohammadan law, like as for murder; "eye for eye," &c.:[336] but a fine may be accepted instead, which the law allows also for unintentional injuries. The fine for a member that is single (as the nose) is the whole price of blood, as for homicide; namely a thousand deenárs (about 500_l._) from him who possesses gold; or, from him who possesses silver, twelve thousand dirhems (about 300_l._); for a member of which there are two, and not more (as a hand), half the price of blood; for one of which there are ten (a finger or toe), a tenth of the price of blood: but the fine of a man for maiming or wounding a woman is half of that for the same injury to a man; and that of a free person for injuring a slave varies according to the value of the slave. The fine for depriving a man of any of his five senses, or dangerously wounding him, or grievously disfiguring him for life, is the whole price of blood.

NOTE 54. See No. 20 of the notes to Chapter ii.--"The women of Egypt have the character of being the most licentious in their feelings of all females who lay any claim to be considered as members of a civilized nation; and this character is freely bestowed upon them by their _countrymen_, even in conversation with foreigners."[337]--In the work from which the above passage is quoted, I have expatiated upon this subject more than I need do in the present case.

NOTE 55. The Arabs are generally of opinion that the innate dispositions of a child are inherited more from the mother than from the father. They believe that a daughter commonly resembles, in good or evil qualities, her mother; and a son, his maternal uncle. Hence they often address a man, "Yá ṭeiyib el-khál!"--"O thou who hast a good maternal uncle!"

NOTE 56. 'Abd-Allah Ibn-'Abbás was one of the most learned of the companions of his cousin Moḥammad, and one of the most celebrated of the relaters of his sayings and actions. He has received the titles of "Interpreter of the Ḳur-án" and "Sulṭán of Commentators." He died in the year of the Flight 68. His father, 'Abbás, the son of 'Abd-El-Muṭṭalib, was paternal uncle of Moḥammad, and ancestor of the 'Abbásee Khaleefehs.

NOTE 57.--_On the Astrolabe._ The astrolabe is more commonly used by the Arabs than any other instrument for astronomical observations. It is generally between four and six inches in diameter. It consists of a circular plate with a graduated rim, within which fit several thinner plates, and of a limb, moving on a pivot in the centre, with two sights. The plates are engraved with complicated diagrams, &c., for various calculations. The instrument is held by a ring, or by a loop of cord attached to the ring, during an observation; and thus its own weight answers the same purpose as the plumb-line of the quadrant (which the Arabs sometimes use in its stead); the position of the moveable limb with the sights marking the required altitude.

NOTE 58. Ṣafar is the second mouth of the Mohammadan year.

NOTE 59. As different copies vary here as to the date, I have taken the liberty of putting 263 instead of 763 or 653, in order to avoid a glaring anachronism. It is probable, however, that the last of these is the author's date, as it is found both in the old translation, and in the Breslau edition. The date in the Cairo edition is 763.

NOTE 60. A degree is four minutes; it would have been more proper, therefore, to have said, eight degrees and two minutes, than seven degrees and six minutes.

NOTE 61. "Eṣ-Ṣámit" signifies "the Silent."

NOTE 62. This and the two following names, or rather, surnames, convey the same meaning. Baḳbooḳ, Heddár, and Baḳbaḳ (here, in my original, erroneously written Yaḳyaḳ), signify "Chatterer." "El-Kooz el-Aṣwánee" (not to be mistaken for "---- ---- Aswánee," with a _soft_ s) seems to imply that the person thus named was always like a mug, with open mouth, and insensible as flint to rebuke. The two remaining names are different in different copies: "Shaḳáliḳ" is perhaps put erroneously for some other word, as "Shiḳáḳ," "Discord."

NOTE 63. Ḳur-án, ch. iii. v. 128.

NOTE 64. The Arabs generally carry their young children in this manner, seated astride upon the shoulder.

NOTE 65. This expression is borrowed from the Ḳur-án, ch. xlviii. v. 10. The meaning is, "there is no power of man, but God's power is superior to it."

NOTE 66. The Prophet (Moḥammad) is always alluded to when this form of benediction is used and the name of the person to whom it is applied is not mentioned.

NOTE 67. "Nedd" is a perfume composed of ambergris, musk, and aloes wood; or simply ambergris.

NOTE 68. Two khuṭbehs are recited on the occasion of the congregational Friday-prayers. It is the first of these which is here alluded to. See the next note.

NOTE 69.--_On the Congregational Friday-prayers._ The Selám (or Salutation) of Friday is a form of blessing on the Prophet and his family and companions, which is chanted by the muëddins from the mád'nehs (or towers) of the congregational mosques half an hour before noon. The worshippers begin to assemble in the mosque as soon as they hear it, and, ranging themselves in rows parallel to, and facing, that side in which is the niche, that marks the direction of Mekkeh, each performs, by himself, the prayers of two rek'ahs, which are supererogatory, and then sits in his place while a reader recites part or the whole of the 18th chapter of the Ḳur-án. At the call of noon, they all stand up, and each again performs, separately, the prayers of two rek'ahs, ordained by the Prophet. A minister, standing at the foot of the pulpit-stairs, then proposes to bless the Prophet: and accordingly, a second Selám is chanted by one or more other ministers stationed on an elevated platform. After this, the former minister, and the latter after him, repeat the call of noon (which the muëddins have before chanted from the mád'nehs); and the former enjoins silence. The chief minister (Khaṭeeb, or Imám,) has already seated himself on the top step or platform of the pulpit. He now rises, and recites a khuṭbeh of praise to God and exhortation to the congregation; and if in a country or town acquired by arms from unbelievers, he holds a wooden sword, resting its point on the ground.[338] Each of the congregation next offers up some private supplication; after which, the Khaṭeeb recites a second khuṭbeh, which is always the same, or nearly so; part, of a similar nature to the first, but chiefly, prayer for the Prophet and his family, &c., and for the general welfare of the Muslims. This finished, the Khaṭeeb or Imám descends from the pulpit, and, stationed before the niche, after a form of words[339] differing slightly from the call to prayer has been chanted by the ministers on the elevated platform before mentioned, recites the divinely-ordained prayers of Friday (two rek'ahs), while the people do the same silently, keeping time with him exactly in the various postures. Thus are completed the Friday-prayers; but some of the congregation remain, and perform the ordinary divinely-ordained prayers of noon.[340]

NOTE 70. So in the Cairo edition. El-Muntaṣir bi-lláh was the great-grandson of Hároon Er-Rasheed, and acceded to the throne in the year of the Flight 247 (A.D. 861). A slight anachronism, therefore, is here presented, unless we suppose that the hero of the story told by the Sulṭán's steward was an old man at the period of the misfortune of the humpback. The reign of El-Muntaṣir was somewhat less than six months. The copy from which the old translation was made, and the edition of Breslau, date the adventure of the barber, here related, more than three centuries and a half later, in the reign of El-Mustaṣir bi-lláh.

NOTE 71. The practice of spunging, or the intrusion of strangers at entertainments, has long been very prevalent in Arab towns. An instance has been given towards the close of Note 22 to Chapter iii.

NOTE 72. I have altered the order in which the brothers are described, and omitted two particulars, to agree with the sequel.

NOTE 73. The next paragraph is translated from the Calcutta edition of the first two hundred nights; being omitted in the Cairo edition. An equal portion, later, is wanting in the old translation.

NOTE 74.--_On Augurations with respect to Marriage._ This passage alludes to an astrological calculation made with the view of determining by what sign of the zodiac the two persons are influenced who contemplate becoming man and wife, and thence ascertaining whether they will agree. This is often done in the present day by adding together the numerical values of the letters composing his or her name and that of the mother, and, if I remember right, subtracting from 12 the whole sum if this is less than 12, or what remains after subtracting, or dividing by, 12. Thus is obtained the number of the sign. The twelve signs, commencing with Aries, correspond respectively with the elements of fire, earth, air, water, fire, earth, and so on; and if the signs of the two parties indicate the same element, it is inferred that they will agree; but if they indicate different elements, the inference is, that the one will be affected by the other in the same manner as the element of the one is by that of the other: thus, if the element of the man is fire, and that of the woman, water, he will be subject to her rule.

Among other calculations of the same kind is the following, which my sheykh has mentioned in a marginal note on this passage, in the copy from which I translate.--The numerical values of the letters composing the name of each of the two parties are added together, and one of these two sums is subtracted from the other: if the remainder is an uneven number, the inference is unfavourable; but if even, the reverse.

In the present instance, the dupe, knowing that there are various modes of divining whether he will be happy with his wife, is made to believe that his fortune depends upon the mode, instead of the result, of the calculation.

NOTE 75. Here, in my original, "Baḳbaḳ;" but this, as before mentioned, was the name of the _third_ brother.

NOTE 76. "Ḳuffeh," signifying "a basket of palm-leaves," and "a dry gourd," seems to be here equivalent to "empty-head."

NOTE 77. The blind in Egypt are notorious for their impudence.--It is related that Moses, while bathing one day in the Nile, saw a blind man pass by, and, being moved with pity, prayed that God would restore his sight. His prayer was answered; but as soon as the eyes of the blind man were opened, he seized the clothes of his benefactor, which were lying on the bank, and protested that they were his own. Moses, therefore, now prayed that the thief might be struck blind again; and God, answering his prayer, said, O Moses, know that I am wiser than thou with respect to my creatures.--This tradition was related to me in Cairo.

NOTE 78. It is generally thus that an injured Muslim calls others to his aid.

NOTE 79. Like the natives of Egypt in the period of the Roman domination,[341] its modern inhabitants, and the Arabs of other countries (though, I believe, in a less degree), are notorious for their obstinacy in refusing to pay their taxes until they have been severely beaten. They well know that, the more readily they pay, the more will be exacted from them; and are often heard to boast of the number of stripes which they have received before yielding their money. The same obstinacy is generally displayed by an Arab accused of any offence; and often, even by a witness: in either case the man fears that, should he tell at once all he can, the judge will try whether the stick or the kurbáj[342] will elicit a further confession.

NOTE 80.--_On the general Corruptness of Muslim Judges._ Khiḍr Bey (whether he was a judge I do not know), conversing one day with his friends on the difficulties experienced in the exercise of judicature, one of the company remarked, "In my opinion, the greatest difficulty that is met with is, when one of the parties is rich, and the other, poor."--"In that case," replied Khiḍr Bey, "I find none; for it is clear that the rich will gain his cause, and the poor will lose: but the great difficulty is, when the two parties are equally rich and powerful. If thou, he continued, being a poor man, have a suit against one who is rich and powerful, beware of applying to the Ḳáḍee; for he will not fail to condemn thee: my advice is, that thou desist altogether from thy suit, and rather throw thyself at the feet of thine adversary; for thou wilt obtain more justice from him than from the Ḳáḍee."[343]--For a justification of the opinion here expressed, see my work on the Modern Egyptians, vol. i. ch. iv.

NOTE 81.--_On good and evil Omens._ Of omens I have already treated, in Note 15 to Chapter i.: but a few words on this subject must be here added.--It is common to draw a lucky or unlucky omen from the first object seen on going out in the morning; and according as that object is pleasant or the contrary, the person says, "my morning is good," or "---- bad." A one-eyed man is regarded as of evil omen; and especially one who is blind of the _left_ eye. Many a person is related to have suffered for having an unlucky countenance.

NOTE 82. The portion of this story comprised in the first paragraph having been the subject of a specimen of the present publication, translated from the Calcutta edition of the first two hundred nights, and printed and distributed when I had not in my possession the copy of the original which I have taken as my general standard, it is here given nearly in the same words: I have only made a few slight additions and alterations derived from a comparison of the two editions. Some of the notes inserted in the specimen I omit in this place, as they relate to matters already explained.--Hole remarks (in page 223), that this part of the Barber's story of his Fifth Brother is derived "from an Indian fable of the remotest antiquity ... found in the Heeto-pades of Veeshnoo-Sarma," in which a Brahman "inadvertently breaks his pottery ware ... with a walking-stick ... in the act of suppressing the outrageous jealousy of four beautiful but turbulent wives."

NOTE 83. "El-Feshshár" signifies "the Foolish Talker," or "Vain Boaster." I have substituted this name for "El-'Ashshár," the reading in my original. In the Arabic characters, the latter differs from the former in little more than the want of a point, and has no appropriate meaning. It appears that, in most copies of the original, the barber's Fifth Brother is surnamed "En-Neshshár," or "the Sawyer," perhaps in allusion to his incessant loquacity: but this, also, in the Arabic characters, very nearly resembles "El-Feshshár," which I doubt not to be the right name.

NOTE 84. There is nothing very extravagant in this hope of the barber's brother; for in the East, persons frequently rise from very low to very high stations; and it is remarkable that, notwithstanding their usual pride, they generally retain the appellation of the trade or craft which they or their fathers pursued, however ignoble, before their elevation. It is common for a great man to distinguish himself by adding to his name the appellation of "the druggist or perfumer," or "the grocer," &c.; and he is not a whit the less respected on this account.

NOTE 85. The Eastern grandee rides not at the head or rear of his attendants, but in the midst of them.

NOTE 86. Persons distinguished by rank or wealth or learning are saluted by many of the shopkeepers and passengers as they pass through the streets of Eastern cities, and often greeted with a short ejaculatory prayer for the continuance of their life and happiness. When a very great man rides through the streets, most of the shopkeepers rise to him, and pay their respect to him by inclining the head, and touching the lips and forehead or turban with the fingers of the right hand.

NOTE 87. See Note 12 to Chapter iii.

NOTE 88. He could scarcely shew his pride more strongly; for it is an affront to reject a present.

NOTE 89. An Arab lady of high rank seldom makes use of her feet but to move from one chamber to another; when she goes abroad, she always rides: to stand for many minutes together is, therefore, fatiguing to her.

NOTE 90. See the close of Note 39 to Chapter iv.

NOTE 91. This is said either to shew his vulgarity or that the weather was sultry.

NOTE 92. "El-Meleeḥah" signifies "the Beautiful:" it is derived from "milḥ" (salt, &c.).

NOTE 93. An occurrence of a similar nature, which happened a few years ago in Cairo, was related to me by one of my friends there.--An old woman frequented the tomb of a saint in that city, near the eastern gate called the Báb el-Maḥrooḳ, to which many women afflicted with disease or barrenness often resorted to offer up prayers, believing their petitions would be effectual through the saint's intercession; and she was in the habit of enticing ladies from this tomb to the house of her husband, which was near by, under pretence of his serving them with medicines or with charms. The unsuspecting victim, being desired to go thither alone, was conducted by the old woman to an upper room, at the end of which the man was seated; and in walking over the matted floor to approach him, suddenly fell through a trap-door into a place so deep that the fall rendered her senseless. In this state, she was put to death; and as ladies in Cairo always wear valuable ornaments and costly clothes, the murderers were sure of obtaining considerable spoil.

NOTE 94. This money, we are to understand, was prepared for the purpose of giving those presents which are customary from a guest at a marriage-festivity; but the mention of a smaller sum would have been more proper. It is given to the singing-women and tire-women who, in great houses, parade the bride through the different apartments, and display her in different rich suits of attire before the bridegroom.

NOTE 95.--_On the Handkerchief, and Signet, of Indemnity._ Sometimes, the handkerchief, and sometimes, the signet, or seal-ring, is given as a pledge of indemnity.--It was a frequent custom of many a chief of the Memlooks of Egypt (there commonly called "the Ghuzz"), to bastinade men in the court of his mansion (when he desired to make a show of strict justice), in order that one of the women of the family, hearing the cries, might drop a handkerchief from a window, and so the punishment might soon cease, in respect for the ḥareem, whose protection is often appealed to by offenders.

NOTE 96. The title of "Sulṭán" is here, and afterwards, given to the Khaleefeh; and it has been so employed by a celebrated historian, El-Maḳreezee.[344]

NOTE 97. So, apparently, in most copies; but in the Cairo edition, "of the sons of the Kings." It is said to have been a custom of some of the Barmekees (the family so renowned for their generosity) to keep open house during the hours of meals, and to allow no one who applied at such times for admission to be repulsed.

NOTE 98. "Sikbáj" is a dish composed of meat, wheat-flour, and vinegar.

NOTE 99. "Ḳaṭáïf" is a name applied to various kinds of sweet pastry: particularly to a kind of small pancakes, made of a thin paste of fine flour and water, about three inches broad, and a sixth of an inch or less in thickness, baked upon a copper tray over a fire, like kunáfeh (the composition of which is the same), and eaten with honey or sugar: also to cakes composed of fine flour, treacle or honey, and sesame-oil. The sirup mentioned in the same sentence is (as my sheykh states in a marginal note) treacle thickened over the fire.--The proper singular of ḳaṭáïf, namely, "ḳaṭeefeh," is seldom used; one of these cakes being generally called "fard ḳaṭáïf." Sometimes, it appears, they were perfumed with musk.

NOTE 100. The "mithḳál" is the weight of a deenár, or a dirhem and a half,--in Cairo, about 71-1/2 or 72 English grains.

NOTE 101. See above, Note 96.

NOTE 102. By "Arabs," we are here to understand Bedawees, or Arabs of the Desert, who are termed, by the older writers, "Aạráb," or "Aạrábees;" but in my original, as in other late works, "'Arab," which was the _old_ appellation of the _townspeople_ and _villagers_.

[323] Sale's Korán; note near the close of chap. ii.

[324] See De Sacy, Relation de l'Egypte par Abd-allatif, pp.
381 et seq.; and Quatremère, Histoire des Sultans Mamlouks,
vol. i. pp. 109 et seq., a work of very great value, especially
for the notes.

[325] In his "Khiṭaṭ;" description of the principal street of
Cairo, and its branches (MS. in my possession).

[326] In his "Khiṭaṭ;" description of the principal street of
Cairo, and its branches; and account of the Kháns.

[327] Idem; account of the Ḳeysáreeyehs; and description of the
principal street of Cairo, and its branches.

[328] The orthography of this celebrated name is disputed; and
I may therefore mention that I have found it written Khall'kán
in an Arabic MS. of the year of the Flight 843; and in many
MSS. in which the reduplication of the _l_ is not marked, the
vowel _a_ is given to the first syllable. According to the
general opinion of the learned in Cairo, it is Khillikán.

[329] In his "Khiṭaṭ;" description of the principal street of
Cairo.

[330] In his "Khiṭaṭ;" description of the suburbs or environ
(ḍawáḥee) of Cairo--[The latest date in that work, as far as I
am aware, is found in the account of the mosques, in two
separate places. It is that of the year of the Flight 843 (in
the edition recently printed at Cairo); and, as El-Maḳreezee
died in the year 845, its occurrence is curious as shewing the
likelihood that he continued the composition of his most
celebrated work until very near his death. Indeed, it is
probable that he never finished it; the seventh and last
section, which is mentioned in the Preface, being wanting in
all the MSS. This date, in each instance, may be an insertion
by a later hand; but the author's History of the Sulṭáns of
Egypt was brought down, it is said by himself, to the year
preceding his death.--ED.]

[331] Marginal note, in my copy of the original, by the sheykh
Mohammad 'Eiyád.

[332] Marginal note, in my copy of the original, by the sheykh
Moḥammad 'Eiyád.

[333] Idem.

[334] A specimen of this mode of chanting is given in my work
on the Modern Egyptians, vol. ii. end of chap. v.

[335] El-Maḳreezee's "Khiṭaṭ;" account of the hospitals.

[336] Ḳur-án, ch. v. v. 49.

[337] "Modern Egyptians," vol. i. ch. xiii.

[338] It would not be necessary to remark on this explanation
of a curious custom if it had not been lately contradicted. Mr.
Lane derived his information from Arab authors, and from his
friends in Cairo; but D'Ohsson, also, says, in his Tableau
Général de l'Empire Othoman, Code Religieux, livre ii. ch. iv.
(and the authority of the works from which he translated will
hardly be questioned), that the Khaṭeeb "est même tenu de
réciter tout le _Khouthbé_ sur la chaire, _Minnber_, en
s'appuyant de la main sur la garde d'un sabre, dans tous les
temples qui ont été pris avec la ville par la force des armes."
The writer alluded to thinks that the use of the sword at
Mekkeh proves Mr. Lane to be in error; whereas the custom is
observed at Mekkeh because it was taken in war; but not at
El-Medeeneh because this city was not so taken.--ED.

[339] The iḳámeh see Note 24 to Chapter iv.

[340] For a more full account of the Friday-prayers, see my
work on the Modern Egyptians, vol. i. ch. iii.

[341] Ammianus Marcellinus, lib. xxii.

[342] See Note 6 to Chapter iv.

[343] D'Herbelot, Bibl. Or., article "Cadhi."