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The Book of the Thousand Nights and a Night, Volume 9

R >> Richard F. Burton >> The Book of the Thousand Nights and a Night, Volume 9




[FN#26] The great Caliph was a poet; and he spoke verses as did
all his contemporaries: his lament over his slave-girl Haylanah
(Helen) is quoted by Al-Suyuti, p. 305.

[FN#27] "The Brave of the Faith."

[FN#28] i.e., Saladin. See vol. iv. p. 116.

[FN#29] usually called the Horns of Hattin (classically Hittin)
North of Tiberias where Saladin by good strategy and the folly of
the Franks annihilated the Latin kingdom of Jerusalem. For
details see the guide-books. In this action (June 23, 1187),
after three bishops were slain in its defence, the last fragment
of the True Cross (or rather the cross verified by Helena) fell
into Moslem hands. The Christians begged hard for it, but
Saladin, a conscientious believer, refused to return to them even
for ransom "the object of their iniquitous superstition." His
son, however, being of another turn, would have sold it to the
Franks who then lacked money to purchase. It presently
disappeared and I should not be surprised if it were still lying,
an unknown and inutile lignum in some Cairene mosque.

[FN#30] Akka (Acre) was taken by Saladin on July 29, 1187. The
Egyptian states that he was at Acre in 1184 or three years before
the affair of Hattin (Night dcccxcv.).

[FN#31] Famous Sufis and ascetics of the second and third
centuries A.H. For Bishr Barefoot, see vol. ii. p. 127. Al-Sakati
means "the old-clothes man;" and the names of the others are all
recorded in D'Herbelot.

[FN#32] i.e., captured, forced open their gates.

[FN#33] Arab. "Al-Sahil" i.e. the seaboard of Syria; properly
Phoenicia or the coast-lands of Southern Palestine. So the
maritime lowlands of continental Zanzibar are called in the plur.
Sawahil = "the shores" and the people Sawahili = Shore-men.

[FN#34] Arab. "Al-Khizanah" both in Mac. Edit. and Breslau x.
426. Mr. Payne has translated "tents" and says, "Saladin seems to
have been encamped without Damascus and the slave-merchant had
apparently come out and pitched his tent near the camp for the
purposes of his trade." But I can find no notice of tents till a
few lines below.

[FN#35] Baha al-Din ibn Shaddad, then Kazi al-Askar (of the Army)
or Judge-Advocate-General under Saladin.

[FN#36] i.e. "abide with" thy second husband, the Egyptian.

[FN#37] A descendant of Hashim, the Apostle's great-grandfather
from whom the Abbasides were directly descended. The Ommiades
were less directly akin to Mohammed, being the descendants of
Hashim's brother, Abd al-Shams. The Hashimis were famed for
liberality; and the quality seems to have been inherited. The
first Hashim got his name from crumbling bread into the Sarid or
brewis of the Meccan pilgrims during "The Ignorance." He was
buried at Ghazzah (Gaza) but his tomb was soon forgotten.

[FN#38] i.e. thy lover.

[FN#39] i.e. of those destined to hell; the especial home of
Moslem suicides.

[FN#40] Arab. "Ummal" (plur. of 'Amil) viceroys or governors of
provinces.

[FN#41] A town of Irak Arabi (Mesopotamia) between Baghdad and
Bassorah built upon the Tigris and founded by Al-Hajjaj: it is so
called because the "Middle" or half-way town between Basrah and
Kufah. To this place were applied the famous lines:--

In good sooth a right noble race are they;
Whose men "yea" can't say nor their women "nay."

[FN#42] i.e. robed as thou art.

[FN#43] i.e. his kinsfolk of the Hashimis.

[FN#44] See vol. ii. 24. {Vol2, FN#49}

[FN#45] Arab. "Sur'itu" = I was possessed of a Jinn, the common
Eastern explanation of an epileptic fit long before the days of
the Evangel. See vol. iv. 89.

[FN#46] Arab. "Zi'ah," village, feof or farm.

[FN#47] Arab. "Tarikah."

[FN#48] "Most of the great Arab musicians had their own peculiar
fashion of tuning the lute, for the purpose of extending its
register or facilitating the accompaniment of songs composed in
uncommon keys and rhythms or possibly of increasing its sonority,
and it appears to have been a common test of the skill of a great
musician, such as Ishac el-Mausili or his father Ibrahim, to
require him to accompany a difficult song on a lute purposely
untuned. As a (partial) modern instance of the practice referred
to in the text, may be cited Paganini's custom of lowering or
raising the G string of the violin in playing certain of his own
compositions. According to the Kitab el-Aghani, Ishac el-Mausili
is said to have familiarized himself, by incessant practice, with
the exact sounds produced by each division of the strings of the
four course lute of his day, under every imaginable circumstance
of tuning." It is regrettable that Mr. Payne does not give us
more of such notes.

[FN#49] See vol. vii. 363 for the use of these fumigations.

[FN#50] In the Mac. Edit. "Aylah" for Ubullah: the latter is one
of the innumerable canals, leading from Bassorah to Ubullah-town
a distance of twelve miles. Its banks are the favourite pleasure-
resort of the townsfolk, being built over with villas and
pavilions (now no more) and the orchards seem to form one great
garden, all confined by one wall. See Jaubert's translation of
Al-Idrisi, vol. i. pp. 368-69. The Aylah, a tributary of the
Tigris, waters (I have noted) the Gardens of Bassorah.

[FN#51] Music having been forbidden by Mohammed who believed with
the vulgar that the Devil has something to do with it. Even
Paganini could not escape suspicion in the nineteenth century.

[FN#52] The "Mahr," or Arab dowry consists of two parts, one paid
down on consummation and the other agreed to be paid to the wife,
contingently upon her being divorced by her husband. If she
divorce him this portion, which is generally less than the half,
cannot be claimed by her; and I have related the Persian
abomination which compels the woman to sacrifice her rights. See
vol. iii. p. 304.

[FN#53] i.e. the cost of her maintenance during the four months
of single blessedness which must or ought to elapse before she
can legally marry again.

[FN#54] Lane translates most incompletely, "To Him, then, be
praise, first and last!"

[FN#55] Lane omits because it is "extremely puerile" this most
characteristic tale, one of the two oldest in The Nights which Al
Mas'udi mentions as belonging to the Hazar Afsaneh (See Terminal
Essay). Von Hammer (Preface in Trebutien's translation p. xxv )
refers the fables to an Indian (Egyptian ?) origin and remarks,
"sous le rapport de leur antiquite et de la morale qu'ils
renferment, elles meritent la plus grande attention, mais d'un
autre cote elles ne vent rien moins qu'amusantes."

[FN#56] Lane (iii. 579) writes the word "Shemmas": the Bresl.
Edit. (viii. 4) "Shimas."

[FN#57] i.e. When the tale begins.

[FN#58] Arab. "Khafz al-jinah" drooping the wing as a brooding
bird. In the Koran ([vii. 88) lowering the wing" = demeaning
oneself gently.

[FN#59] The Bresl. Edit. (viii. 3) writes "Kil'ad": Trebutien
(iii. 1) "le roi Djilia."

[FN#60] As the sequel shows the better title would be, '`The Cat
and the Mouse" as in the headings of the Mac. Edit. and "What
befel the Cat with the Mouse," as a punishment for tyranny. But
all three Edits. read as in the text and I have not cared to
change it. In our European adaptations the mouse becomes a rat.

[FN#61] So that I may not come to grief by thus daring to
foretell evil things.

[FN#62] Arab. "Af'a'" pl. Afa'i = {Greek}, both being derived
from 0. Egypt. Hfi, a worm, snake. Af'a is applied to many
species of the larger ophidia, all supposed to be venomous, and
synonymous with "Sall" (a malignant viper) in Al Mutalammis. See
Preston's Al Hariri, p. 101.

[FN#63] This apparently needless cruelty of all the feline race
is a strong weapon in the hand of the Eastern "Dahri" who holds
that the world is God and is governed by its own laws, in
opposition to the religionists believing in a Personal Deity
whom, moreover, they style the Merciful, the Compassionate, etc.
Some Christians have opined that cruelty came into the world with
"original Sin," but how do they account for the hideous waste of
life and the fearful destructiveness of the fishes which
certainly never learned anything from man? The mystery of the
cruelty of things can be explained only by a Law without a
Law-giver.

[FN#64] The three things not to be praised before death in
Southern Europe are a horse, a priest and a woman; and it has
become a popular saying that only fools prophesy before the
event.

[FN#65] 'Arab. "Sawn" =butter melted and skimmed. See vol. i.
144.

[FN#66] This is a mere rechauffe of the Barber's tale of his
Fifth Brother (vol. i. 335). In addition to the authorities there
cited I may mention the school reading-lesson in Addison's
Spectator derived from Galland's version of "Alnaschar and his
basket of Glass," the Persian version of the Hitopadesa or
"Anwar-i-Suhayli (Lights of Canopes) by Husayn Va'iz; the Foolish
Sachali of "Indian Fairy Tales" (Miss Stokes); the allusion in
Rabelais to the fate of the "Shoemaker and his pitcher of milk"
and the "Dialogues of creatures moralised" (1516), whence
probably La Fontaine drew his fable, "La Laitiere et le Pot au
lait."

[FN#67] Arab. ' 'Nasik," a religious, a man of Allah from Nask,
devotion: somewhat like Salik (Dabistan iii. 251)

[FN#68] The well-known Egyptian term for a peasant, a husbandman,
extending from the Nile to beyond Mount Atlas

[FN#69] This is again, I note, the slang sense of "'Azim," which
in classical Arabic means

[FN#70] Arab "Adab" ; see vol. i. 132. It also implies mental
discipline, the culture which leads to excellence, good manners
and good morals; and it is sometimes synonymous with literary
skill and scholarship. "Ilm al-Adab," says Haji Khalfah (Lane's
Lex.), " is the science whereby man guards against error in the
language of the Arabs spoken or written."

[FN#71] i.e. I esteem thee as thou deserves".

[FN#72] The style is intended to be worthy of the statesman. In
my "Mission to Dahome" the reader will find many a similar scene.

[FN#73] The Bresl. Edit. (vol. viii. 22) reads "Turks" or "The
Turk" in lieu of "many peoples."

[FN#74] i.e. the parents.

[FN#75] The humour of this euphuistic Wazirial speech, purposely
made somewhat pompous, is the contrast between the unhappy
Minister's praises and the result of his prognostication. I
cannot refrain from complimenting Mr. Payne upon the admirable
way in which he has attacked and mastered all the difficulties of
its abstruser passages.

[FN#76] 'Arab. "Halummu" plur. of "Halumma"=draw near! The latter
form is used by some tribes for all three numbers; others affect
a dual and a plural (as in the text). Preston ( Al Hariri, p.
210) derives it from Heb., but the geographers of Kufah and
Basrah (who were not etymologists) are divided about its origin.
He translates (p. 221) "Halumma Jarran = being the rest of the
tale in continuation with this, i.e. in accordance with it like
our "and so forth." And in p. 271, he makes Halumma=Hayya i.e.
hither' (to prayer, etc.).

[FN#77] This is precisely the semi-fatalistic and wholly
superstitious address which would find favour with Moslems of the
present day they still prefer "calling upon Hercules" to putting
their shoulders to the wheel. Mr. Redhouse had done good work in
his day but of late he has devoted himself, especially in the
"Mesnevi," to a rapprochement between Al-Islam and Christianity
which both would reject (see supra, vol. vii. p. 135). The
Calvinistic predestination as shown in the term "vessel of
wrath," is but a feeble reflection of Moslem fatalism. On this
subject I shall have more to say in a future volume.

[FN#78] The inhabitants of temperate climates have no idea what
ants can do in the tropics. The Kafirs of South Africa used to
stake down their prisoners (among them a poor friend of mine)
upon an ant-hill and they were eaten atom after atom in a few
hours. The death must be the slowest form of torture; but
probably the nervous system soon becomes insensible. The same has
happened to more than one hapless invalid, helplessly bedridden,
in Western Africa. I have described an invasion of ants in my
"Zanzibar," vol. ii. 169; and have suffered from such attacks in
many places between that and Dahomey.

[FN#79] Arab. "Sa'lab." See vol. iii 132, where it is a fox. I
render it jackal because that cousin of the fox figures as a
carnon-eater in Hindu folk-lore, the Hitopadesa, Panchopakhyan,
etc. This tale, I need hardly say, is a mere translation; as is
shown by the Katha s.s. "Both jackal and fox are nicknamed Joseph
the Scribe (Talib Yusuf) in the same principle that lawyers are
called landsharks by sailors." (P. 65, Moorish Lotus Leaves,
etc., by George D. Cowan and R. L. N. Johnston, London, Tinsleys,
1883.)

[FN#80] Arab. "Sahm mush'ab" not "barbed" (at the wings) but with
double front, much used for birding and at one time familiar in
the West as in the East. And yet "barbed" would make the fable
read much better.

[FN#81] Arab. "la'lla," usually = haply, belike; but used here
and elsewhere = forsure, certainly.

[FN#82] Arab. "Maghrib" (or in full Maghrib al Aksa) lit. =the
Land of the setting sun for whose relation to "Mauritania" see
vol. vii. 220. It is almost synonymous with "Al-Gharb"=the West
whence Portugal borrowed the two Algarves, one being in Southern
Europe and the other over the straits about Tangier Ceuta;
fronting Spanish Trafalgar, i.e. Taraf al Gharb, the edge of the
West. I have noted (Pilgrimage i. 9) the late Captain Peel's
mis-translation "Cape of Laurels" (Al-Ghar).

[FN#83] Even the poorest of Moslem wanderers tries to bear with
him a new suit of clothes for keeping the two festivals and
Friday service in the Mosque. See Pilgrimage i. 235; iii. 257,
etc.

[FN#84] Arab. "Sayih" lit. a wanderer, subaudi for religious and
ascetic objects; and not to be confounded with the "pilgrim"
proper.

[FN#85] i.e. a Religious, a wandering beggar.

[FN#86] This was the custom of the whole Moslem world and still
is where uncorrupted by Christian uncharity and contempt for all
"men of God" save its own. But the change in such places as Egypt
is complete and irrevocable. Even in 1852 my Dervish's frock
brought me nothing but contempt in Alexandria and Cairo.

[FN#87] Arab. "Ya jahil," lit. =O ignorant. The popular word is
Ahmak which, however, in the West means a maniac, a madman, a
Santon; "Bohli" being= a fool.

[FN#88] The prison according to the practice of the East being in
the palace: so the Moorish 'Kasbah," which lodges the Governor
and his guard, always contains the jail.

[FN#89] Arab. "Tuwuffiya," lit.=was received (into the grace of
God), an euphemistic and more polite term than "mata"=he died.
The latter term is avoided by the Founder of Chnstianity; and our
Spiritualists now say "passed away to a higher life," a phrase
embodying a theory which, to say the least, is "not proven "

[FN#90] Arab. "Ya Aba al-Khayr"= our my good lord, sir, fellow,
etc.

[FN#91] Arab. "Hawi" from "Hayyah," a serpent. See vol. iii. 145.
Most of the Egyptian snake charmers are Gypsies, but they do not
like to be told of their origin. At Baroda in Guzerat I took
lessons in snake-catching, but found the sport too dangerous;
when the animal flees, the tail is caught by the left hand and
the right is slipped up to the neck, a delicate process, as a few
inches too far or not far enough would be followed by certain
death in catching a Cobra. At last certain of my messmates killed
one of the captives and the snake-charmer would have no more to
do with me.

[FN#92] Arab. "Sallah," also Pers., a basket of wickerwork. This
article is everywhere used for lodging snakes from Egypt to
Morocco.

[FN#93] Arab. "Mubarak." It is a favourite name for a slave in
Morocco, the slave-girl being called Mubarakah; and the proverb
being, "Blessed is the household which hath neither M'bark nor
M'barkah" (as they contract the words).

[FN#94] The Bresl. Edit. (viii. 48) instead of the Gate (Bab)
gives a Badhanj=a Ventilator; for which latter rendering see vol.
i. 257. The spider's web is Koranic (lxxxi. 40) "Verily frailest
of all houses is the house of the spider."

[FN#95] Prob. from the Persian Wird=a pupil, a disciple.

[FN#96] And yet, as the next page shows the youth's education was
complete in his twelfth year. But as all three texts agree, I do
not venture upon changing the number to six or seven, the age at
which royal education outside the Harem usually begins.

[FN#97] i.e. One for each day in the Moslem year. For these
object-lessons, somewhat in Kinder-garten style, see the Book of
Sindibad or The Malice of Women (vol. vi. 126).

[FN#98] Arab. "Jahabizah" plur. of "Jahbiz"=acute, intelligent
(from the Pers. Kahbad?)

[FN#99] Arab. "Nimr" in the Bresl. Edit. viii. 58. The Mac. Edit.
suggests that the leopard is the lion's Wazir.

[FN#100] Arab "Kaun" lit. =Being, existence. Trebutien (iii. 20)
has it "Qu'est-ce que l'etre (God), I'existence (Creation),
l'etre dans['existence (the world), et la duree de l'etre dans
l'existence (the other world).

[FN#101] i.e for the purpose of requital. All the above is
orthodox Moslem doctrine, which utterly ignores the dictum "ex
nihilo nihil fit;" and which would look upon Creation by Law
(Darwinism) as opposed to Creation by miracle (e.g. the Mosaic
cosmogony) as rank blasphemy. On the other hand the Eternity of
Matter and its transcendental essence are tenets held by a host
of Gnostics, philosophers and Eastern Agnostics.

[FN#102] This is a Moslem lieu commun; usually man is likened to
one suspended in a bottomless well by a thin rope at which a
rodent is continually gnawing and who amuses himself in licking
a few drops of honey left by bees on the revetement.

[FN#103] A curious pendent to the Scriptural parable of the
Uniust Steward.

[FN#104] Arab. "Ruh" Heb. Ruach: lit. breath (spiritus) which in
the animal kingdom is the surest sign of life. See vol. v. 29.
Nothing can be more rigidly materialistic than the called Mosaic
law.

[FN#105] Arab. "Al-Amr" which may also mean the business, the
matter, the affair.

[FN#106] Arab. "Ukab al-kasir." lit. =the breaker eagle.

[FN#107] Arab "Lijam shadid:" the ring-bit of the Arabs is
perhaps the severest form known: it is required by the Eastern
practice of pulling up the horse when going at full speed and it
is too well known to require description. As a rule the Arab
rides with a "lady's hand" and the barbarous habit of "hanging on
by the curb" is unknown to him. I never pass by Rotten Row or see
a regiment of English Cavalry without wishing to leave riders
nothing but their snaffles.

[FN#108] We find this orderly distribution of time (which no one
adopts) in many tongues and many forms. In the Life of Sir W.
Jones (vol. i. p. 193, Poetical Works etc.) the following occurs,
"written in India on a small piece of paper";--

Sir Edward Coke
"Six hours to sleep, in law's grave study six!
Four spend in prayer,--the rest on Heaven fix!"
Rather:
"Seven hours to law, to soothing slumber seven;
Ten to the world allot, and all to Heaven!"

But this is not practical. I must prefer the Chartist
distribution:

Six hours sleep and six hours play:
Six hours work and six shillings a day.

Mr Froude (Oceana) speaks of New Zealanders having attained that
ideal of operative felicity:--

Eight to work, eight to play;
Eight to sleep and eight shillings a day.

[FN#109] Arab. "Bahimah," mostly=black cattle: see vol. iv. 54.

[FN#110] As a rule when the felidae wag their tails, it is a sign
of coming anger, the reverse with the canidae.

[FN#111] In India it is popularly said that the Rajah can do
anything with the Ryots provided he respects their women and
their religion--not their property.

[FN#112] Arab. "Sunan" for which see vol. v. 36, 167. Here it
is=Rasm or usage, equivalent to our precedents, and held valid,
especially when dating from olden time, in all matters which are
not expressly provided for by Koranic command. For instance a
Hindi Moslem (who doubtless borrowed the customs from Hindus)
will refuse to eat with the Kafir, and when the latter objects
that there is no such prohibition in the Koran will reply, "No
but it is our Rasm." As a rule the Anglo-Indian is very ignorant
on this essential point.

[FN#113] Lit. "lowering the wings," see supra p. 33.

[FN#114] .i.e. friends and acquaintances.

[FN#115] Arab. "Hamidah"=praiseworthy or satisfactory.

[FN#116] Not only alluding to the sperm of man and beast, but
also to the "Neptunist" doctrine held by the ancient Greeks and
Hindus and developed in Europe during the last century.

[FN#117] Arab. "Taksim" dividing into parts, analysis.

[FN#118] this is the usual illogical contention of all religions.
It is not the question whether an Almighty Being can do a given
thing: the question is whether He has or has not done it.

[FN#119] Upon the old simile of the potter I shall have something
to say in a coming volume.

[FN#120] A fine specimen of a peculiarity in the undeveloped mind
of man, the universal confusion between things objective as a
dead body and states of things as death. We begin by giving a
name, for facility of intercourse, to phases, phenomena and
conditions of matter; and, having created the word we proceed to
supply it with a fanciful entity, e.g. "The Mind (a useful term
to express the aggregate action of the brain, nervous system
etc.) of man is immortal." The next step is personification as
Time with his forelock, Death with his skull and Night (the
absence of light) with her starry mantle. For poetry this abuse
of language is a sine qua non, but it is deadly foe to all true
philosophy.

[FN#121] Christians would naturally understand this "One Word" to
be the {Greek} of the Platonists, adopted by St. John
(comparatively a late writer) and by the Alexandrian school,
Jewish (as Philo Judaeus) and Christian. But here the tale-teller
alludes to the Divine Word "Kun" (be!) whereby the worlds came
into existence.

[FN#122] Arab. "Ya bunayyi" a dim. form lit. "O my little son !"
an affectionate address frequent in Russian, whose "little
father" (under "Bog") is his Czar.

[FN#123] Thus in two texts. Mr. Payne has, "Verily God the Most
High created man after His own image, and likened him to Himself,
all of Him truth, without falsehood; then He gave him dominion
over himself and ordered him and forbade him, and it was man who
transgressed His commandment and erred in his obedience and
brought falsehood upon himself of his own will." Here he borrows
from the Bresl. Edit. viii. 84 (five first lines). But the
doctrine is rather Jewish and Christian than Moslem: Al-Mas'udi
(ii. 389) introduces a Copt in the presence of Ibn Tutun saying,
"Prince, these people (designing a Jew) pretend that Allah
Almighty created Adam (i.e. mankind) after His own image" ('Ala
Surati-h).

[FN#124] Arab. "Istita'ah"=ableness e.g. "Al hajj 'inda
'l-Istita'ah"=Pilgrimage when a man is able thereto (by easy
circumstances).

[FN#125] Arab. "Al-Kasab," which phrenologists would translate
"acquisitiveness," The author is here attempting to reconcile
man's moral responsibility, that is Freewill, with Fate by which
all human actions are directed and controlled. I cannot see that
he fails to "apprehend the knotty point of doctrine involved";
but I find his inability to make two contraries agree as
pronounced as that of all others, Moslems and Christians, that
preceded him in the same path.

[FN#126] The order should be, "men, angels and Jinn," for which
see vol. i. p. 10. But "angels" here takes precedence because
Iblis was one of them.

[FN#127] Arab. "Wartah"=precipice, quagmire, quicksand and hence
sundry secondary and metaphorical significations, under which, as
in the "Semitic" (Arabic) tongues generally, the prosaical and
material sense of the word is clearly evident. I noted this in
Pilgrimage iii. 66 and was soundly abused for so saying by a host
of Sciolists.

[FN#128] i.e. Allowing the Devil to go about the world and seduce
mankind until Doomsday when "auld Sootie's" occupation will be
gone. Surely "Providence" might have managed better.

[FN#129] i.e. to those who deserve His love.

[FN#130] Here "Istita'ah" would mean capability of action, i.e.
freewill, which is a mere word like "free-trade."

[FN#131] Arab. "Bi al-taubah" which may also mean "for (on
account of his) penitence." The reader will note how the learned
Shimas "dodges" the real question. He is asked why the
"Omnipotent, Omniscient did not prevent (i.e. why He created)
sin?" He answers that He kindly permitted (i.e. created and
sanctioned) it that man might repent. Proh pudor! If any one
thus reasoned of mundane matters he would be looked upon as the
merest fool.

[FN#132] Arab. "Mahall al-Zauk," lit.=seat of taste.

[FN#133] Mr. Payne translates "it" i.e. the Truth; but the
formula following the word shows that Allah is meant.

[FN#134] Moslems, who do their best to countermine the ascetic
idea inherent in Christianity, are not ashamed of the sensual
appetite; but rather the reverse. I have heard in Persia of a
Religious, highly esteemed for learning and saintly life who,
when lodged by a disciple at Shiraz, came out of his sleeping
room and aroused his host with the words "Shahwat daram!"
equivalent to our "I want a woman." He was at once married to one
of the slave-girls and able to gratify the demands of the flesh.

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