Chapter VI (3)

NOTE 12. "The lord (or chief) of the first and the last among mankind" is one of the many appellations of honour given by the Muslims to their Prophet.

NOTE 13. My sheykh remarks, that this is said merely to excite men to generosity; for literally it is not true, as is shown by the memorable example of Kaạb the son of Mámeh, who preferred giving the water with which he was provided to another, and in consequence himself died of thirst.

NOTE 14. We are not to understand that such a slave as Enees-el-Jelees was exposed to the public gaze in a market to which all persons indiscriminately were admitted (for this would be at variance with Eastern usages); but in a special mart to which none were allowed access but persons of wealth who expressed a desire to purchase.

NOTE 15.--_On Kissing the Ground, as a Mode of Obeisance._ This and several other passages in the present work shew that we are often to understand the expression "kissing the ground before a person" as signifying "touching the ground, and then the lips and forehead, or turban, with the right hand;" and I believe this expression should _generally_ be so understood. When I wrote the fourteenth note to the Introduction, I inclined to a contrary opinion, chiefly from recollecting to have read the following translation of a passage of El-Maḳreezee, by the learned De Sacy:--"Ce khalife [El-Ḥákim] ordonna qu'à l'avenir on ne baiseroit plus la terre devant lui; que personne, en le saluant dans les marches publiques, ne baiseroit sa main ou son etrier, parce que cette coutume de se _prosterner_ devant une créature étoit une invention des Grecs."[351] But on referring to the original, I find that the words which he renders "cette coutume de se prosterner" signify literally "the bending towards the ground." I suppose, therefore, that his deviating from the literal sense in one case was owing to his adhering to it in another; and not meeting with the proof which I had fancied to exist of his being right, I venture to differ from him in this instance, without fear of being suspected of arrogance, as the kind of obeisance above described is _often_ called "kissing the ground" both by the Arabs and the Persians. I should add that, except in the house, I do not remember to have ever seen the ground actually touched, but nearly so, in making this obeisance, which is still called "kissing the ground" when thus imperfectly performed.

NOTE 16. By this is meant, a place where mud was kneaded to be employed in building. The mortar generally used in the construction of Arab houses is composed of mud in the proportion of one-half, with a fourth part of lime, and the remaining part of the ashes of straw and rubbish.

NOTE 17. See the note immediately preceding.

NOTE 18. In Arabic, "bursh." This kind of mat, composed of palm-leaves (and sometimes, I believe, of the coarse grass mentioned in the next note), is used by the poor to sit upon.

NOTE 19. This kind of grass, called in Arabic "ḥalfeh," and more properly "ḥalfà" (by botanists, poa multiflora, and poa cynosyroïdes), and the "'áḳool" (or hedysarum alhagi), overspread spontaneously most of the alluvial tracts in Egypt which are above the reach of the inundation, and in consequence left uncultivated. The former is used in the manufacture of coarse mats, and the latter serves as pasture for camels. The Wezeer, by taking the round mat and the two bundles of ḥalfà, seems to indicate that he is degraded to a condition as low as that of a maker of coarse mats. [The practice mentioned in the passage to which this note refers is aptly illustrated in El-Maḳreezee's Khiṭaṭ. In his description of the palaces of the Fáṭimee Khaleefehs, he says, "There was in the Great Palace a place known by the name of the Saḳeefeh, where complainants of injustice used to station themselves; and it was a custom of the Khaleefeh to sit there every night, for those of the complainants of injustice who might come to him. When any one, therefore, was wronged, he would stand under the Saḳeefeh, and say, in a loud voice, 'There is no deity but God, Moḥammad is the Apostle of God, 'Alee is the Friend (Welee) of God;' and the Khaleefeh would hear him, and command him to be brought to him, or he would intrust his case to the Wezeer," &c.--ED.]

NOTE 20. The boats used by the Arabs in the navigation of rivers are generally moored by means of a rope attached to a stake which is driven into the bank.

NOTE 21. By "children of the road" are meant "travellers."

NOTE 22. See Note 55 to Chapter iii.

NOTE 23. The word which I render elevated (mo'allaḳah) is applied to a structure raised upon columns or pillars, &c.

NOTE 24. The "ghaḍà" is a tree of a very inflammable nature, which, in burning, gives out a fierce heat. It grows chiefly in sandy tracts, and is described as resembling the "athl" (or tamarisk), but as being smaller than this tree.

NOTE 25.--_On Shaving the Head._ I do not know when the custom of shaving the head became general among the Arabs of the towns; but from a remark of Es-Suyooṭee, I think it was not so common about the commencement of the tenth century of the Flight (that is, about the period which this work best illustrates) as it is at present, when it is almost universal among all classes; for in his time, its legality was doubted. He writes thus:--"The Imán El-Ghazálee hath said, 'There is no harm in it in the case of him whose object is cleanliness:' and the apparent sense of his words is, that it is improper in him who desireth to beautify himself for any worldly purpose, as is done by people of bad disposition."[352] It is added in a marginal note in the copy from which I translate this, "Persons differ respecting the shaving of the head. The opinion generally prevailing is, that it is improper to him who wears not a turban, and allowable to him who does wear one, since he has a substitute:"--"that it is also lawful, unquestionably, in the case of any disease of the head:"--and "that the hanging of the rosary to the neck, and the shaving of the head without a legal necessity, are innovations,"--Hároon Er-Rasheed generally wore the hair of his head sufficiently long to reach below his ears; but shaved it when he performed the pilgrimage;[353] and many other Muslims in early times did the same. Those who shave the head generally leave a small tuft upon the crown; but most persons of the literary and religious professions, and many others, disapprove of this tuft.

NOTE 26. By the term "sheykhs" we are here to understand "persons of sanctity and of learning." See Note 9 to Chapter i.

NOTE 27. By "the shining moon" is meant "the beautiful cup-bearer, whose face is like the shining moon."

NOTE 28. The Muslims believe that a blessing is derived from witnessing and hearing the devout exercises, recitations, &c., of holy men.

NOTE 29. The "jubbeh" worn in Eastern countries, is a long outer vest, with sleeves which reach nearly to the wrist. It is now generally made of cloth, and is worn by most tradesmen and other persons of the middle and higher classes. It differs somewhat in form in different countries.

NOTE 30. The "melwaṭah" is a garment of which I was unable to obtain a description until I inquired of my friend Mr. Salamé, who informed me that it was the name of a large outer garment which used to be worn over the farajeeyeh. But I afterwards found it stated in one of the marginal notes to a later tale, that the term above mentioned is now pronounced "mellooṭah," and is applied in the present day to an article of dress of cloth or other costly material; particularly to a jubbeh; but that it is also employed, in allusion to a jubbeh, &c., in a contemptuous sense, or, as I infer, ironically.

NOTE 31. See Note 41 to Chapter iv.

NOTE 32. The "lithám" is a piece of drapery with which a Bedawee often covers the lower part of his face. It frequently prevents his being recognised by another Arab who might make him a victim of blood-revenge; and is a means of disguise seldom employed but by Arabs of the desert.

NOTE 33. The meaning is, that the act would speak for itself, and be long remembered; that the grave of the fisherman would be pointed out as that of one to whom the Khaleefeh had shewn signal favours.

NOTE 34. It is a common custom of Arabs of the lower orders to put the money which they receive, especially when it is the first of the day's gains, to the lips and forehead before depositing it in the pocket; and the same is sometimes done by persons of the middle class.

NOTE 35. Literally, "twenty nuṣfs." See Note 17 to Chapter iii.

NOTE 36. These are the Ḳáḍees of the four great sects, or persuasions, of the Sunnee Muslims. See Note 1 to the Introduction.

NOTE 37. The words "and the Wezeer took him away" are omitted in the Cairo edition.

NOTE 38. "Ḳuṭeyṭ" is the diminutive of "ḳiṭṭ," _vulgo_ "ḳuṭṭ," a "cat," and properly a "he-cat."

NOTE 39. The words which I translate "the place of blood" literally signify "the place of the stagnation of blood;" and are applied to the usual place of decapitation, because the blood is left there to soak into the ground.

NOTE 40. The recompense here alluded to is one to be received at the final retribution; not in the present life.

NOTE 41. This kind of "ḳulleh" is a small, porous, earthen bottle, with a wide mouth. Some specimens of it are figured beneath.

[344] See De Sacy, Chrestomathie Arabe, vol. ii. pp. 99 and
120, 2nd ed.

[345] In Arabic, "maḥḍaru kheyrin" (vulg., "maḥḍar kheyr"); in
Turkish, "neek maḥẓar."

[346] Ch. ii. v. 173.

[347] Ch. iv. v. 34.

[348] Or, according to some, ten thousand dirhems.

[349] More than one is unusual; but, at the funeral of Moḥammad
'Alee Báshà, which I witnessed in Cairo, about eighty buffaloes
were thus driven in the procession: in the narrow streets of
the city, however, many of them disappeared, one after another,
so that few reached the tomb.--ED.

[350] If the reader desire more detailed information on the
subject of this note, I refer him to my work on the Modern
Egyptians, vol. ii. ch. xv.

[351] Chrestomathie Arabe, vol. i. p. 106; 2nd ed.

[352] Nuzhet el-Mutaämmil wa-Murshid el-Mutaäh-hil, sect. 7.

[353] Elmacini Historia Saracenica, page 120.