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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#243] Here Lane translates "Wajh" lit. "the desire of seeing
the face of God," and explains in a note that a "Muslim holds
this to be the greatest happiness that can be enjoyed in
Paradise." But I have noted that the tenet of seeing the
countenance of the Creator, except by the eyes of spirit, is a
much disputed point amongst Moslems.

[FN#244] Artful enough is this contrast between the squalid
condition of the starving fisherman and the gorgeous belongings
of the Merman.

[FN#245] Lit. "Verily he laughed at me so that I set him free."
This is a fair specimen of obscure conciseness.

[FN#246] Arab. "Mishannah," which Lane and Payne translate
basket: I have always heard it used of an old gunny-bag or bag of
plaited palm-leaves.

[FN#247] Arab. "Kaff Shurayk" applied to a single bun. The
Shurayk is a bun, an oblong cake about the size of a man's hand
(hence the term "Kaff"=palm) with two long cuts and sundry
oblique crosscuts, made of leavened dough, glazed with egg and
Samn (clarified butter) and flavoured with spices (cinnamon,
curcuma, artemisia and prunes mahalab) and with aromatic seeds,
(Rihat al-'ajin) of which Lane (iii. 641) specifies aniseed,
nigella, absinthium, (Artemisia arborescens) and Kafurah (A.
camphorata Monspeliensis) etc. The Shurayk is given to the poor
when visiting the tombs and on certain fetes.

[FN#248] "Mother of Prosperities."

[FN#249] Tribes of pre-historic Arabs who were sent to Hell for
bad behaviour to Prophets Salih and Hud. See vol. iii. 294.

[FN#250] "Too much for him to come by lawfully."

[FN#251] To protect it. The Arab. is "Jah"=high station,
dignity.

[FN#252] The European reader, especially feminine, will think
this a hard fate for the pious first wife but the idea would not
occur to the Moslem mind. After bearing ten children a woman
becomes "Umm al-banati w'al-banin"=a mother of daughters and
sons, and should hold herself unfit for love-disport. The seven
ages of womankind are thus described by the Arabs and I translate
the lines after a well-known (Irish) model:--

From ten years to twenty--
Of beauty there's plenty.
From twenty to thirty--
Fat, fair and alert t'ye.
From thirty to forty--
Lads and lasses she bore t'ye.
From forty to fifty--
An old'un and shifty.
From fifty to sixty--
A sorrow that sticks t'ye.
From sixty to seventy--
A curse of God sent t'ye.

For these and other sentiments upon the subject of women and
marriage see Pilgrimage ii. 285-87.

[FN#253] Abdullah, as has been said, means "servant or rather
slave of Allah."

[FN#254] Again the "Come to my arms, my slight acquaintance," of
the Anti-Jacobin.

[FN#255] Arab. "Nukl," e.g. the quatre mendicants as opposed to
"Fakihah"=fresh fruit. The Persians, a people who delight in
gross practical jokes, get the confectioner to coat with sugar
the droppings of sheep and goats and hand them to the bulk of the
party. This pleasant confection is called "Nukl-i-peshkil"--
dung-dragees.

[FN#256] The older name of Madinat al-Nabi, the city of the
Prophet; vulg. called Al-Medinah per excellentiam. See vol. iv.
114. In the Mac. and Bul. texts we have "Tayyibah"=the goodly,
one of the many titles of that Holy City: see Pilgrimage ii. 119.

[FN#257] Not "visiting the tomb of," etc. but visiting the
Prophet himself, who is said to have declared that "Ziyarah"
(visitation) of his tomb was in religion the equivalent of a
personal call upon himself.

[FN#258] Arab. "Nafakah"; for its conditions see Pigrimage iii.
224. I have again and again insisted upon the Anglo-Indian
Government enforcing the regulations of the Faith upon pauper
Hindi pilgrims who go to the Moslem Holy Land as beggars and die
of hunger in the streets. To an "Empire of Opinion" this is an
unmitigated evil (Pilgrimage iii. 256); and now, after some
thirty-four years, there are signs that the suggestions of common
sense are to be adopted. England has heard of the extraordinary
recklessness and inconsequence of the British-Indian "fellow-
subject."

[FN#259] The Ka'abah of Meccah.

[FN#260] When Moslems apply "Nabi!" to Mohammed it is in the
peculiar sense of "prophet" ({Greek})=one who speaks before the
people, not one who predicts, as such foresight was adjured by
the Apostle. Dr. A. Neubauer (The Athenaeum No. 3031) finds the
root of "Nabi!" in the Assyrian Nabu and Heb. Noob (occurring in
Exod. vii. 1. "Aaron thy brother shall be thy prophet." i.e.
orator, speaker before the people), and holds it to be a
Canaanite term which supplanted "Roeh" (the Seer) e.g. 1 Samuel
ix. 9. The learned Hebraist traces the cult of Nebo, a secondary
deity in Assyria to Palestine and Ph nicia, Palmyra, Edessa (in
the Nebok of Abgar) and Hierapolis in Syria or Mabug (Nabog?).

[FN#261] I cannot find "Dandan" even in Lib. Quintus de
Aquaticis Animalibus of the learned Sam. Bochart's "Hierozoicon"
(London, 1663) and must conjecture that as "Dandan" in Persian
means a tooth (vol. ii. 83) the writer applied it to a sun-fish
or some such well-fanged monster of the deep.

[FN#262] A favourite proverb with the Fellah, when he alludes to
the Pasha and to himself.

[FN#263] An euphemistic answer, unbernfen as the Germans say.

[FN#264] It is a temptation to derive this word from b uf a
l'eau, but I fear that the theory will not hold water. The
"buffaloes" of Alexandria laughted it to scorn.

[FN#265] Here the writer's zoological knowledge is at fault.
Animals, which never or very rarely see man, have no fear of him
whatever. This is well-known to those who visit the Gull-fairs
at Ascension Island, Santos and many other isolated rocks; the
hen birds will peck at the intruder's ankles but they do not rise
from off their eggs. For details concerning the "Gull-fair" of
the Summer Islands consult p. 4 "The History of the Bermudas,"
edited by Sir J. H. Lefroy for the Hakluyt Society, 1882. I have
seen birds on Fernando Po peak quietly await a second shot; and
herds of antelopes, the most timed of animals, in the plains of
Somali-land only stared but were not startled by the report of
the gun. But Arabs are not the only moralists who write
zoological nonsense: witness the notable verse,

"Birds in their little nests agree,"

when the feathered tribes are the most pugnacious of breathing
beings.

[FN#266] Lane finds these details "silly and tiresome or
otherwise objectionable," and omits them.

[FN#267] Meaning, "Thou hast as yet seen little or nothing." In
most Eastern tongues a question often expresses an emphatic
assertion. See vol. i. 37.

[FN#268] Easterns wear as a rule little clothing but it suffices
for the essential purposes of decency and travellers will live
amongst them for years without once seeing an accidental
"exposure of the person." In some cases, as with the Nubian
thong-apron, this demand of modesty requires not a little
practice of the muscles; and we all know the difference in a
Scotch kilt worn by a Highlander and a cockney sportsman.

[FN#269] Arab. "Shiraj"=oil extracted from rape seed but
especially from sesame. The Persians pronounce it "Siraj"
(apparently unaware that it is their own word "Shirah"=juice in
Arabic garb) and have coined a participle "Musayrij" e.g., Bu-i-
musayrij, taint of sesame-oil applied especially to the Jews who
very wisely prefer, in Persia and elsewhere, oil which is
wholesome to butter which is not. The Moslems, however, declare
that its immoderate use in cooking taints the exudations of the
skin.

[FN#270] Arab. "Nakkarun" probably congeners of the redoubtable
"Dandan."

[FN#271] Bresl. Edit. xi. 78. The Mac. says "They are all fish"
(Kullu-hum) and the Bul. "Their food (aklu-hum) is fish."

[FN#272] Arab. "Az'ar," usually=having thin hair. The general
term for tailless is "abtar." See Koran cviii. 3, when it means
childless.

[FN#273] A common formula of politeness.

[FN#274] Bresl. Edit. xi. 82; meaning, "You will probably keep
it for yourself." Abdullah of the Sea is perfectly logical; but
grief is not. We weep over the deaths of friends mostly for our
own sake: theoretically we should rejoice that they are at rest;
but practically we are afflicted by the thought that we shall
never again see their pleasant faces.

[FN#275] i.e. about rejoicing over the newborns and mourning
over the dead.

[FN#276] i.e. Ishak of Mosul, for whom see vol. iv. 119. The
Bresl. Edit. has Fazil for Fazl.

[FN#277] Abu Dalaf al-Ijili, a well-known soldier equally famed
for liberality and culture.

[FN#278] Arab. "Takhmish," alluding to the familiar practice of
tearing face and hair in grief for a loss, a death, etc.

[FN#279] i.e. When he is in the very prime of life and able to
administer fiers coups de canif.

"For ladies e'en of most uneasy virtue
Prefer a spouse whose age is short of thirty."
Don Juan 1. 62.

[FN#280] Arab. "Lazuward": see vol. iii. 33.

[FN#281] Arab. "Sidillah." The Bresl. Edit. (v. 99), has, "a
couch of ivory and ebony, whereon was that which befitted it of
mattresses and cushions * * * * and on it five damsels."

[FN#282] i.e. As she untunes the lute by "pinching" the strings
over-excitedly with her right, her other hand retunes it by
turning the pegs.

[FN#283] i.e. The slim cupbearer (Zephyr) and fair-faced girl
(Moon) handed round the bubbling bowl (star).

[FN#284] Arab. "Al-Sath" whence the Span. Azotea. The lines that
follow are from the Bresl. Edit. v. 110.

[FN#285] This "'Ar'ar" is probably the Callitris quadrivalvis
whose resin ("Sandarac") is imported as varnish from African
Mogador to England. Also called the Thuja, it is of cypress
shape, slow growing and finely veined in the lower part of the
base. Most travellers are agreed that it is the Citrus-tree of
Roman Mauritania, concerning which Pliny (xiii. 29) gives curious
details, a single table costing from a million sesterces
(Stearling900) to 1,400,000. For other details see p. 95,
"Morocco and the Moors," by my late friend Dr. Leared (London:
Sampson Low, 1876).

[FN#286] i.e. Kings might sigh for her in vain.

[FN#287] These lines are in vol. viii. 279. I quote Mr. Payne.

[FN#288] A most unsavoury comparison to a Persian who always
connects camphor with the idea of a corpse.

[FN#289] Arab. "Ila ma shaa' llah" i.e. as long as you like.

[FN#290] i.e. of gramarye.

[FN#291] Arab. "Ta'wiz"=the Arab Tilasm, our Talisman, a charm,
an amulet; and in India mostly a magic square. The subject is
complicated and occupies in Herklots some sixty pages, 222-284.

[FN#292] The Bul. and Mac. Edits. give the Princess's malady, in
error, as Daa al-Suda' (megrims), instead of Daa al-Sar'
(epilepsy) as in the Bresl. Edit. The latter would mean that she
is possessed by a demon, again the old Scriptural fancy (see vol.
v. 28). The subject is highly fitted for romance but not for a
"serious" book which ought to know better.

[FN#293] Arab. "Al-'Ariz"=the demon who possessed her.

[FN#294] i.e. He hath renounced his infamous traffic.

[FN#295] Alluding to the favourite Eastern saying, "The poor man
hath no life."

[FN#296] In this and the following lines some change is necessary
for the Bresl. and Mac. texts are very defective. The Arabic word
here translated "recess" is "Aywan," prop. a hall, an open
saloon.

[FN#297] i.e. by selling it for thirty thousand gold pieces, when
he might have got a million for it.

[FN#298] The tale is not in the Bresl. Edit.

[FN#299] Al-Khasib (= the fruitful) was the son of 'Abd al-Hamid
and intendant of the tribute of Egypt under Harun al-Rashid, but
neither Lord nor Sultan. Lane (iii. 669) quotes three couplets in
his honour by Abu Nowas from p. 119 of "Elmacini (Al-Makin)
Historia Saracenica."

If our camel visit not the land of Al-Khasib, what man after
Al-Khasib shall they visit?
For generosity is not his neighbour; nor hath it sojourned near
him; but generosity goeth wherever he goeth:
He is a man who purchaseth praise with his wealth, and who
knoweth that the periods of Fortune revolve.

[FN#300] The old story "Ala judi-k"= upon thy generosity, which
means at least ten times the price.

[FN#301]i.e. The distance is enormous.

[FN#302] A gazelle but here the slave-girl's name.

[FN#303] See vol. ii. 104. Herklots (Pl. vii. fig. 2) illustrates
the cloth used in playing the Indian game, Pachisi. The "board"
is rather European than Oriental, but it has of late Years spread
far and wide, especially the backgammon board.

[FN#304] i.e. "Father of the Lion."

[FN#305] Or as we should say, "Thy blood will be on thine own
head."

[FN#306] Called after the famous town in Persian Mesopotamia
which however is spelt with the lesser aspirate. See p. 144. The
Geographical works of Sadik-i-Ispahani, London Oriental Transl.
Fund, 1882. Hamdan (with the greater aspirate) and Hamdun mean
only the member masculine, which may be a delicate piece of chaff
for the gallery

[FN#307] Arab. "Hulwan al-miftah," for which see vol. vii. 212.
Mr. Payne compares it with the French denier a Dieu. given to the
concierge on like occasions.

[FN#308] Arab. "'Udm," a relish, the Scotch "kitchen," Lat.
Opsonium, Ital. Companatico and our "by-meat." See vol. iv. 128.

[FN#309] Arab. "Kabasa" = he shampoo'd. See vol. ii. 17.

[FN#310] Arab. "Nukl." See supra p. 177.

[FN#311] Arab. "Jannat al-Khuld" and "Firdaus," two of the
Heavens repeatedly noticed.

[FN#312] The naivete is purely Horatian, that is South European
versus North European.

[FN#313] i.e. "Have some regard for thy life."

[FN#314] Arab. "Awak" plur. of ékiyyah a word known throughout
the Moslem East. As an ounce it weighs differently in every
country and in Barbary (Mauritania) which we call Morocco, it is
a nominal coin containing twelve Flus (fulus) now about = a
penny. It is a direct descendant from the "Uk" or "Wuk" (ounce)
of the hieroglyphs (See Sharpe's Egypt or any other Manual) and
first appeared in Europe as the Greek {Greek}.

[FN#315] Arab. "Karah" usually a large bag.

[FN#316] Arab. "Luluah," which may mean the Union-pearl; but here
used in the sense of wild cow, the bubalus antelope, alluding to
the farouche nature of Miss Jamilah. We are also told infra that
the park was full of "Wuhush" = wild cattle

[FN#317] Arab. "Sakiyah," the venerable old Persian wheel, for
whos music see Pilgrimage ii. 198. But Sakiyah" is also applied,
as here, to the water-channel which turns the wheel.

[FN#318] Arab. "Kawadis," plur. of "Kadus," the pots round the
rim of the Persian wheel: usually they are of coarse pottery.

[FN#319] In the text "Sakiyah" a manifest error for "Kubbah."

[FN#320] Easterns greatly respect a belle fourchette, especially
when the eater is a lover.

[FN#321] Arab. "'Arishah," a word of many meanings, tent, nest,
vine- trellis, etc.

[FN#322] To spit or blow the nose in good society is "vulgar."
Sneezing (Al-'Atsah) is a complicated affair. For Talmudic
traditions of death by sneezing see Lane (M. E. chaps. viii).
Amongst Hindus sneezing and yawning are caused by evil spirits
whom they drive away by snapping thumb and forefinger as loudly
as possible. The pagan Arabs held sneezing a bad omen, which
often stopped their journeys. Moslems believe that when Allah
placed the Soul (life ?) in Adam, the dry clay became flesh and
bone and the First Man, waking to life, sneezed and ejaculated
"Alhamdolillah;" whereto Gabriel replied, "Allah have mercy upon
thee, O Adam!" Mohammed, who liked sneezing because accompanied
by lightness of body and openness of pores, said of it, "If a man
sneeze or eructate and say 'Alhamdolillah' he averts seventy
diseases of which the least is leprosy" (Juzam); also "If one of
you sneeze, let him exclaim, 'Alhamdolillah,' and let those
around salute him in return with, 'Allah have mercy upon thee!'
and lastly let him say, 'Allah direct you and strengthen your
condition."' Moderns prefer, "Allah avert what may joy thy foe
!"= (our God bless you!) to which the answer is "Alhamdolillah!"
Mohammed disliked yawning (Suaba or Thuaba), because not
beneficial as a sneeze and said, "If one of you gape and over not
his mouth, a devil leaps into it. " This is still a popular
superstition from Baghdad to Morocco.

[FN#323] A duenna, nursery governess, etc. See vol. i. 231.

[FN#324] For this belief see the tale called "The Night of
Power," vol. vi. 180.

[FN#325] The Anglo-lndian "Kincob" (Kimkh'ab); brocade, silk
flowered with gold or silver.

[FN#326] Lane finds a needless difficulty in this sentence, which
is far-fetched only because Kuus (cups) requires Ruus (head-tops)
byway of jingle. It means only "'Twas merry in hall when beards
wag all."

[FN#327] The Mac. Edit. gives two couplets which have already
occurred from the Bull Edit i. 540.

[FN#328] The lines are half of four couplets in vol. iv. 192; so
I quote Lane.

[FN#329].i.e. none hath pleased me. I have quoted the popular
saying, "The son of the quarter filleth not the eye." i.e. women
prefer stranger faces.

[FN#330] Here after the favourite Oriental fashion, she tells the
truth but so enigmatically that it is more deceptive than an
untruth; a good Eastern quibble infinitely more dangerous than an
honest downright lie. The consciousness that the falsehood is
part fact applies a salve to conscience and supplies a force
lacking in the mere fib. When an Egyptian lies to you look
straight in his eyes and he will most often betray himself either
by boggling or by a look of injured innocence.

[FN#331] Another true lie.

[FN#332] Arab. `'Yastaghibuni," lit. = they deem my absence too
long.

[FN#333] An euphemistic form of questioning after absence: "Is
all right with thee?"

[FN#334] Arab. "Kallim al-Sultan!" the formula of summoning which
has often occurred in The Nights.

[FN#335] Lane translates "Almost died," Payne "Well-nigh died;"
but the text says "died." I would suggest to translators

"Be bould, be bould and every where be bould!"

[FN#336] He is the usual poltroon contrasted with the manly and
masterful girl, a conjunction of the lioness and the lamb
sometimes seen in real life.

[FN#337] That he might see Jamilah as Ibrahim had promised.

[FN#338] A popular saying, i.e., les absents ont tonjours tort.

[FN#339] Who had a prior right to marry her, but not against her
consent after she was of age.

[FN#340] Arab "Sirwal." In Al-Hariri it is a singular form (see
No. ii. of the twelve riddles in Ass. xxiv.), but Mohammed said
to his followers "Tuakhkhizu" (adopt ye) "Sarawilat." The latter
is regularly declinable but the broken form Sarawil is
imperfectly declinable on account of its "heaviness," as are all
plurals whose third letter is an Alif followed by i or i in the
next syllable.

[FN#341] Arab. "Matarik" from mitrak or mitrakah a small wooden
shield coated with hide This even in the present day is the
policeman's equipment in the outer parts of the East.

[FN#342] Arab. "Sabiyah" for which I prefer Mr. Payne's "young
lady" to Lane's "damsel" the latter should be confined to Jariyah
as both bear the double sense of girl and slave (or servant)
girl. "Bins" again is daughter, maid or simply girl.

[FN#343] The sense of them is found in vol. ii. 41.

[FN#344] Here the text is defective, but I hardly like to supply
the omission. Mr. Payne introduces from below, "for that his
charms were wasted and his favour changed by reason of the much
terror and affliction he had suffered." The next lines also are
very abrupt and unconnected.

[FN#345] Arab. "Ya Maulaya!" the term is still used throughout
Moslem lands; but in Barbary where it is pronounced "Moolaee"
Europeans have converted it to "Muley" as if it had some
connection with the mule. Even in Robinson Crusoe we find "muly"
or "Moly Ismael" (chaps. ii.); and we hear the high-sounding name
Maula-i-Idris, the patron saint of the Sunset Land, debased to
"Muley Dris."

[FN#346] Lane omits this tale because "it is very similar, but
inferior in interest, to the Story told by the Sultan's Steward."
See vol. i. 278.

[FN#347] Sixteenth Abbaside A.H. 279 289 (=A.D. 891 902). "He was
comely, intrepid, of grave exterior, majestic in presence, of
considerable intellectual power and the fiercest of the Caliphs
of the House of Abbas. He once had the courage to attack a lion"
(Al-Siyuti). I may add that he was a good soldier and an
excellent administrator, who was called Saff h the Second because
he refounded the House of Abbas. He was exceedingly fanatic and
died of sensuality, having first kicked his doctor to death, and
he spent his last moments in versifying.

[FN#348] Hamd£n bin Ism '¡l, called the K tib or Scribe, was the
first of his family who followed the profession of a Nad¡m or
Cup-companion. His son Ahmad (who is in the text) was an oral
transmitter of poetry and history. Al-Siy£ti (p. 390) and De
Slane I. Khall (ii. 304) notice him.

[FN#349] Probably the Caliph had attendants, but the text
afterwards speaks of them as two. Mac. Edit. iv. p. 558, line 2;
and a few lines below, "the Caliph and the man with him."

[FN#350] Arab. "Nays b£r," the famous town in Khorasan where
Omar-i-Khayy m (whom our people will call Omar Khayy m) was
buried and where his tomb is still a place of pious visitation. A
sketch of it has lately appeared in the illustrated papers. For
an affecting tale concerning the astronomer-poet's tomb, borrowed
from the Nig rist n see the Preface by the late Mr. Fitzgerald
whose admirable excerpts from the Rubaiyat (101 out of 820
quatrains) have made the poem popular among all the
English-speaking races.

[FN#351] Arab. "A-Shar¡f anta?" (with the Hamzah-sign of
interrogation)=Art thou a Shar¡f (or descendant of the Apostle)?

[FN#352] Tenth Abbaside (A.H. 234 247=848 861), grandson of
Al-Rashid and born of a slave-concubine. He was famous for his
hatred of the Alides (he destroyed the tomb of Al-Husayn) and
claimed the pardon of Allah for having revised orthodox
traditionary doctrines. He compelled the Christians to wear
collars of wood or leather and was assassinated by five Turks.

[FN#353] His father was Al-Mu'tasim bi 'llah (A.H.
218 227=833 842) the son of Al-Rashid by M ridah a
slave-concubine of foreign origin. He was brave and of high
spirit, but destitute of education; and his personal strength was
such that he could break a man's elbow between his fingers. He
imitated the apparatus of Persian kings; and he was called the
"Octonary" because he was the 8th Abbaside; the 8th in descent
from Abbas; the 8th son of Al-Rashid; he began his reign in A.H.
218; lived 48 years; was born under Scorpio (8th Zodiacal sign);
was victorious in 8 expeditions; slew 8 important foes and left 8
male and 8 female children. For his introducing Turks see vol.
iii, 81.

[FN#354] i.e. as if it were given away in charity.

[FN#355] Arab. "Shukkah," a word much used in the Zanzibar trade
where it means a piece of long-cloth one fathom long. See my
"Lake Regions of Central Africa," vol. i. 147, etc.

[FN#356] He is afterwards called in two places "Kh dim"=eunuch.

[FN#357] A courteous way of saying, "Never mind my name: I wish
to keep it hidden." The formula is still popular.

[FN#358] Arab. "Bakhkharan¡" i.e. fumigated me with burning
aloes-wood, Calumba or similar material.

[FN#359] In sign of honour. The threshold is important amongst
Moslems: in one of the Mameluke Soldans' sepulchres near Cairo I
found a granite slab bearing the "cartouche" (shield) of Khufu
(Cheops) with the four hieroglyphs hardly effaced.

[FN#360] i.e. One of the concubines by whose door he had passed.

[FN#361] Epistasis without the prostasis, "An she ordered thee so
to do:" the situation justifies the rhetorical figure.

[FN#362] Arab. "Sard b" see vol. i, 340.

[FN#363] Thirteenth Abbaside A.H. 252 255 (=866 869). His mother
was a Greek slave called Kab¡hah (Al-Mas'udi and Al-Siyuti); for
which "Banjah" is probably a clerical error. He was exceedingly
beautiful and was the first to ride out with ornaments of gold.
But he was impotent in the hands of the Turks who caused the mob
to depose him and kill him his death being related in various
ways.

[FN#364] i.e. The reward from Allah for thy good deed.

[FN#365] Arab. "Nusk" abstinence from women, a part of the
Zahid's asceticism.

[FN#366] Arab. "Mun zirah" the verbal noun of which, "Mun zarah,"
may also mean "dispute." The student will distinguish between
"Munazarah" and Munafarah=a contention for precedence in presence
of an umpire.

[FN#367] The Mac. Edit. gives by mistake "Ab£ D £d": the Bul.
correctly "Ab£ Duw d," He was K zi al-Kuz t (High Chancellor)
under Al-Mu'tasim, Al-Wasik bi'llah (Vathek) and Al-Mutawakkil.

[FN#368] Arab. "Zaff£"=they led the bride to the bridegroom's
house; but here used in the sense of displaying her as both were
in the palace.

[FN#369] i.e. renounce the craft which though not sinful (har m)
is makr£h or religiously unpraiseworthy; Mohammed having objected
to music and indeed to the arts in general.

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