She said, It hath reached me, O auspicious King, that Ala al-Din gave the antidote of Bhang to King Yohanna, father of Husn Maryam, and he came to himself and found Ala al-Din and his daughter sitting on his breast. So he said to her, “O my daughter, dost thou deal thus with me?” She answered “If I be indeed thy daughter, become a Moslem, even as I became a Moslemah; for the truth was shown to me and I attested it; and the false, and I deserted it. I have submitted myself unto Allah, The Lord of the Three Worlds, and am pure of all faiths contrary to that of Al-Islam in this world and in the next world. Wherefore, if thou wilt become a Moslem, well and good; if not, thy death were better than thy life.” Ala al-Din also exhorted him to embrace the True Faith; but he refused and was contumacious; so Ala al-Din drew a dagger and cut his throat from ear to ear.[126] Then he wrote a scroll, setting forth what had happened and laid it on the brow of the dead; after which they took what was light of load and weighty of worth and turned from the palace and returned to the church. Here the Princess drew forth the jewel and, placing her hand upon the facet where was figured a couch, rubbed it; and behold, a couch appeared before her and she mounted upon it with Ala al-Din and his wife, Zubaydah, the Lutist, saying, “I conjure thee by the virtue of the names and talismans and characts engraven on this jewel, rise up with us, O Couch!” And it rose with them into the air and flew, till it came to a Wady wholly bare of growth, when the Princess turned earthwards the facet on which the couch was figured, and it sank with them to the ground. Then she turned up the face whereon was fashioned a pavilion and tapping it said, “Let a pavilion be pitched in this valley;” and there appeared a pavilion, wherein they seated themselves. Now this Wady was a desert waste, without grass or water; so she turned a third face of the jewel towards the sky, and said, “By the virtue of the names of Allah, let trees upgrow here and a river flow beside them!” And forthwith trees sprang up and by their side ran a river plashing and dashing. They made the ablution and prayed and drank of the stream; after which the Princess turned up the three other facets till she came to the fourth, whereon was portrayed a table of food, and said, “By the virtue of the names of Allah, let the table be spread!” And behold, there appeared before them a table, spread with all manner of rich meats, and they ate and drank and made merry and were full of joy. Such was their case; but as regards Husn Maryam’s father, his son went in to waken him and found him slain; and, seeing Ala al-Din’s scroll, took it and read it, and readily understood it. Then he sought his sister and finding her not, betook himself to the old woman in the church, of whom he enquired for her, but she said, “Since yesterday I have not seen her.” So he returned to the troops and cried out, saying, “To horse, ye horsemen!” Then he told them what had happened, so they mounted and rode after the fugitives, till they drew near the pavilion. Presently Husn Maryam arose and looked up and saw a cloud of dust which spread till it walled the view, then it lifted and flew, and lo! stood disclosed her brother and his troops, crying aloud, “Whither will ye fly, and we on your track!” Then said she to Ala al-Din, “Are thy feet firm in fight?” He replied, “Even as the stake in bran, I know not war nor battle, nor swords nor spears.” So she pulled out the jewel and rubbed the fifth face, that on which were graven a horse and his rider, and behold, straightway a cavalier appeared out of the desert and ceased not to do battle with the pursuing host and smite them with the sword, till he routed them and put them to flight. Then the Princess asked Ala al-Din, “Wilt thou go to Cairo or to Alexandria?”; and he answered, “To Alexandria.” So they mounted the couch and she pronounced over it the conjuration, whereupon it set off with them and, in the twinkling of an eye, brought them to Alexandria. They alighted without the city and Ala al-Din hid the women in a cavern, whilst he went into Alexandria and fetched them outer clothing, wherewith he covered them. Then he carried them to his shop and, leaving them in the “ben”[127] walked forth to fetch them the morning-meal, and behold, he met Calamity Ahmad who chanced to be coming from Baghdad. He saw him in the street and received him with open arms, saluting him and welcoming him. Whereupon Ahmad al-Danaf gave him the good news of his son Aslan and how he was now come to the age of twenty: and Ala al-Din, in his turn, told the Captain of the Guard all that had befallen him from first to last, whereat he marvelled with exceeding marvel. Then he brought him to his shop and sitting-room where they passed the night; and next day he sold his place of business and laid its price with other monies. Now Ahmad al-Danaf had told him that the Caliph sought him; but he said, “I am bound first for Cairo, to salute my father and mother and the people of my house.” So they all mounted the couch and it carried them to Cairo the God-guarded; and here they alighted in the street called Yellow,[128] where stood the house of Shams al-Din. Then Ala al-Din knocked at the door, and his mother said, “Who is at the door, now that we have lost our beloved for evermore?” He replied, “’Tis I! Ala al-Din!” whereupon they came down and embraced him. Then he sent his wives and baggage into the house and entering himself with Ahmad al-Danaf, rested there three days, after which he was minded to set out for Baghdad. His father said, “Abide with me, O my son;” but he answered, “I cannot bear to be parted from my child Aslan.” So he took his father and mother and fared forth for Baghdad. Now when they came thither, Ahmad al-Danaf went in to the Caliph and gave him the glad tidings of Ala al-Din’s arrival and told him his story; whereupon the King went forth to greet him taking the youth Aslan, and they met and embraced each other. Then the Commander of the Faithful summoned the arch-thief Ahmad Kamakim and said to Ala al-Din, “Up and at thy foe!” So he drew his sword and smote off Ahmad Kamakim’s head. Then the Caliph held festival for Ala al-Din and, summoning the Kazis and witnesses, wrote the contract and married him to the Princess Husn Maryam; and he went in unto her and found her an unpierced pearl. Moreover, the Caliph made Aslan Chief of the Sixty and bestowed upon him and his father sumptuous dresses of honour; and they abode in the enjoyment of all joys and joyance of life, till there came to them the Destroyer of delights and the Sunderer of societies. But the tales of generous men are manifold and amongst them is the story of
24. Pronounce Aladdin Abush-Shámát.
25. Arab. “Misr” vulg. Masr: a close connection of Misraim—the “two Misrs,” Egypt, upper and lower.
26. The Persians still call their Consuls “Shah-bandar,” lit. king of the Bandar or port.
27. Arab. “Dukhúl,” the night of going in, of seeing the bride unveiled for the first time, etcætera.
28. Arab. “Barsh” or “Bars,” the commonest kind. In India it is called Ma’jún (= electuary, generally): it is made of Ganja or young leaves, buds, capsules and florets of hemp (C. sativa), poppy-seed and flowers of the thorn-apple (datura) with milk and sugar-candy, nutmegs, cloves, mace and saffron, all boiled to the consistency of treacle which hardens when cold. Several recipes are given by Herklots (Glossary s. v. Majoon). These electuaries are usually prepared with “Charas,” or gum of hemp, collected by hand or by passing a blanket over the plant in early morning, and it is highly intoxicating. Another intoxicant is “Sabzi,” dried hemp-leaves, poppy-seed, cucumber-seed, black pepper and cardamoms rubbed down in a mortar with a wooden pestle, and made drinkable by adding milk, ice-cream, etc. The Hashish of Arabia is the Hindustani Bhang, usually drunk and made as follows. Take of hemp-leaves, well washed, 3 drams; black pepper 45 grains and of cloves, nutmeg and mace (which add to the intoxication) each 12 grains. Triturate in 8 ounces of water or the juice of watermelon or cucumber, strain and drink. The Egyptian Zabíbah is a preparation of hemp-florets, opium and honey, much affected by the lower orders, whence the proverb: “Temper thy sorrow with Zabibah,.” In Al-Hijaz it is mixed with raisins (Zabíb) and smoked in the water-pipe. (Burckhardt No. 73). Besides these there is (1) “Post” poppy-seed prepared in various ways but especially in sugared sherbets; (2) Datura (stramonium) seed, the produce of the thorn-apple, bleached and put into sweetmeats by dishonest confectioners; it is a dangerous intoxicant, producing spectral visions, delirium tremens, etc.; and (3) various preparations of opium especially the “Madad,” pills made up with toasted betel-leaf and smoked. Opium, however, is usually drunk in the shape of “Kusumba,” a pill placed in wet cotton and squeezed in order to strain and clean it of the cowdung and other filth with which it is adulterated.
29. Arab. “Sikankúr” (Gr. Σκίγκος, Lat. Scincus) a lizard (S. officinalis) which, held in the hand, still acts as an aphrodisiac in the East, and which in the Middle Ages was considered a universal medicine. In the “Adja’ib al-Hind” (Les Merveilles de l’Inde) we find a notice of a bald-headed old man who was compelled to know his wife twice a day and twice a night in consequence of having eaten a certain fish. (Chapt. lxxviii. of the translation by M. L. Marcel Devic, from a manuscript of the tenth century; Paris, Lemaire, 1878). Europeans deride these prescriptions, but Easterns know better: they affect the fancy, that is, the brain; and often succeed in temporarily relieving impotence. The recipes for this evil, which is incurable only when it comes from heart-affections, are innumerable in the East; and about half of every medical work is devoted to them. Many a quack has made his fortune with a few bottles of tincture of cantharides, and a man who could discover a specific would become a millionaire in India only. The curious reader will consult for specimens the Ananga-Ranga Shastra by Koka Pandit; or the “Rujú ‘al-Shaykh ila ‘l-Sabáh fi Kuwwati ‘l-Báh” (the Return of the Old Man to Youth in power of Procreation) by Ahmad bin Sulaymán known as Ibn Kamál Báshá in 139 chapters lithographed at Cairo. Of these aphrodisiacs I shall have more to say.
30. Alá al-Din (our old friend Aladdin) = Glory of the Faith, a name of which Mohammed, who preferred the simplest, like his own, would have highly disapproved. The most grateful names to Allah are Abdallah (Allah’s Slave) and Abd al-Rahmán (Slave of the Compassionate); the truest are Al-Hárith (the gainer, “bread-winner”) and Al-Hammám (the griever); and the hatefullest are Al-Harb (witch) and Al-Murrah (bitterness, Abu Murrah being a kunyat or by-name of the Devil). Abu al-Shámát (pronounced Abush-shámát) = Father of Moles, concerning which I have already given details. These names ending in -Din (faith) began with the Caliph Al-Muktadi bi-Amri ‘llah (regn. A.H. 467 = 1075), who entitled his Wazir “Zahír al-Din” (Backer or Defender of the Faith) and this gave rise to the practice. It may be observed that the superstition of naming by omens is in no way obsolete.
31. Meaning that he appeared intoxicated by the pride of his beauty as though it had been strong wine.
32. i.e. against the evil eye.
33. Meaning that he had been delicately reared.
34. A traditional saying of Mohammed.
35. So Boccaccio’s “Capo bianco” and “Coda verde.” (Day iv., Introduct.)
36. The opening chapter is known as the “Mother of the Book,” (as opposed to Yá Sín, the “heart of the Koran”) the “Surat (chapter) of Praise,” and the “Surat of repetition,” (because twice revealed?) or thanksgiving, or laudation (Al-Masáni) and by a host of other names for which see Mr. Rodwell who, however, should not write “Fatthah” (p. xxv.) nor “Fathah” (xxvii.). The Fátihah, which is to Al-Islam much what the “Paternoster” is to Christendom, consists of seven verses, in the usual Saj’a or rhymed prose, and I have rendered it as follows:—
In the name of the Compassionating, the Compassionate! ✿ Praise be to Allah who all the Worlds made ✿ The Compassionating, the Compassionate ✿ King of the Day of Faith! ✿ Thee only do we adore and of Thee only do we crave aid ✿ Guide us to the path which is straight ✿ The path of those for whom Thy love is great, not those on whom is hate, nor they that deviate ✿ Amen! O Lord of the World’s trine.
My Pilgrimage (i. 285; ii. 78 and passim) will supply instances of its application; how it is recited with open hands to catch the blessing from Heaven and the palms are drawn down the face (Ibid. i. 286), and other details.
37. i.e. when the evil eye has less effect than upon children. Strangers in Cairo often wonder to see a woman richly dressed leading by the hand a filthy little boy (rarely a girl) in rags, which at home will be changed to cloth of gold.
38. Arab. “Asídah” flour made consistent by boiling in water with the addition of “Samn” (clarified butter) and honey: more like pap than custard.
39. Arab. “Ghábah” = I have explained as a low-lying place where the growth is thickest and consequently animals haunt it during the noon-heats.
40. Arab. “Akkám,” one who loads camels and has charge of the luggage. He also corresponds with the modern Mukharrij or camel-hirer (Pilgrimage i. 339); and hence the word Moucre (Moucres) which, first used by La Brocquière (A.D. 1432), is still the only term known to the French.
41. i.e. I am old and can no longer travel.
42. Taken from Al-Asma’i, the “Romance of Antar,” and the episode of the Asafir Camels.
43. A Mystic of the twelfth century A.D. who founded the Kádirí order (the oldest and chiefest of the four universally recognised), to which I have the honour to belong, teste my diploma (Pilgrimage, Appendix i.). Visitation is still made to his tomb at Baghdad. The Arabs (who have no hard g-letter) alter to “Jílán” the name of his birth-place “Gilan,” a tract between the Caspian and the Black Seas.
44. The well-known Anglo-Indian “Mucuddum;” lit. “one placed before (or over) others;” an overseer.
45. Koran xiii. 14.
46. i.e. his chastity: this fashion of objecting to infamous proposals is very characteristic: ruder races would use their fists.
47. Arab. “Ráfizí” = the Shi’ah (tribe, sect) or Persian schismatics who curse the first three Caliphs: the name is taken from their own saying “Inná rafizná-hum” = verily we have rejected them. The feeling between Sunni (the so-called orthodox) and Shi’ah is much like the Christian love between a Catholic of Cork and a Protestant from the Black North. As Al-Siyuti or any historian will show, this sect became exceedingly powerful under the later Abbaside Caliphs, many of whom conformed to it and adopted its practices and innovations (as in the Azan or prayer-call), greatly to the scandal of their co-religionists. Even in the present day the hatred between these representatives of Arab monotheism and Persian Guebrism continues unabated. I have given sundry instances in my Pilgrimage, e.g. how the Persians attempt to pollute the tombs of the Caliphs they abhor.
48. Arab. “Sakká,” the Indian “Bihishtí” (man from Heaven): Each party in a caravan has one or more.
49. These “Kirámát” or Saints’ miracles, which Spiritualists will readily accept, are recorded in vast numbers. Most men have half a dozen to tell, each of his “Pír” or patron, including the Istidráj or prodigy of chastisement (Dabistan, iii. 274).
50. Great-grand-daughter of the Imam Hasan, buried in Cairo and famed for “Kirámát.” Her father, governor of Al-Medinah, was imprisoned by Al-Mansur and restored to power by Al-Mahdi. She was married to a son of the Imam Ja’afar al-Sadik and lived a life of devotion in Cairo, dying in A.H. 218 = 824. The corpse of the Imam al-Shafi’i was carried to her house, now her mosque and mausoleum: it stood in the Darb al-Sabúa which formerly divided Old from New Cairo and is now one of the latter’s suburbs. Lane (M. E. chapt. x.) gives her name but little more. The mention of her shows that the writer of the tale or the copyist was a Cairene: Abd al-Kadir is world-known: not so the “Sitt.”
51. Arab. “Farkh akrab” for Ukayrib, a vulgarism.
52. The usual Egyptian irreverence: he relates his abomination as if it were a Hadis or Tradition of the Prophet with due ascription.
53. A popular name, dim. of Zubdah, cream, fresh butter, “creamkin.”
54. Arab. “Mustahall,” “Mustahill” and vulg. “Muhallil” (= one who renders lawful). It means a man hired for the purpose who marries pro formâ and after wedding, and bedding with actual consummation, at once divorces the woman. He is held the reverse of respectable and no wonder. Hence, probably, Mandeville’s story of the Islanders who, on the marriage-night, “make another man to lie by their wives, to have their maidenhead, for which they give great hire and much thanks. And there are certain men in every town that serve for no other thing; and they call them cadeberiz, that is to say, the fools of despair, because they believe their occupation is a dangerous one.” Burckhardt gives the proverb (No. 79), “A thousand lovers rather than one Mustahall,” the latter being generally some ugly fellow picked up in the streets and disgusting to the wife who must permit his embraces.
55. This is a woman’s oath, not used by men.
56. Pronounced “Yá Sín” (chapt. xxxvi.) the “heart of the Koran” much used for edifying recitation. Some pious Moslems in Egypt repeat it as a Wazífah, or religious task, or as masses for the dead, and all educated men know its 83 versets by rote.
57. Arab. “Ál Dáúd” = the family of David, i.e. David himself, a popular idiom. The prophet’s recitation of the “Mazámir” (Psalter) worked miracles.
58. There is a peculiar thickening of the voice in leprosy which at once betrays the hideous disease.
59. These lines have occurred in Night clxxxiii. I quote Mr. Payne (in loco) by way of variety.
60. Where the “Juzám” (leprosy, elephantiasis, morbus sacrum, etc. etc.) is supposed first to show: the swelling would alter the shape. Lane (ii. 267) translates “her wrist which was bipartite.”
61. Arab. “Zakariyá” (Zacharias): a play upon the term “Zakar” = the sign of “masculinity.” Zacharias mentioned in the Koran as the educator of the Virgin Mary (chapt. iii.) and repeatedly referred to (chapt. xix. etc.), is a well-known personage amongst Moslems and his church is now the great Cathedral-Mosque of Aleppo.
62. Arab. “Ark al-Haláwat” = vein of sweetness.
63. Arab. “Futúh,” which may also mean openings, has before occurred.
64. i.e. four times without withdrawing.
65. i.e. a correspondence of size, concerning which many rules are given in the Ananga-ranga Shastra which justly declares that discrepancy breeds matrimonial troubles.
66. Arab. “Ghuráb al-Bayn” = raven of the waste or the parting: hence the bird of Odin symbolises separation (which is also called Al-bayn). The Raven (Ghurab = Heb. Oreb and Lat. Corvus, one of the prehistoric words) is supposed to be seen abroad earlier than any other bird; and it is entitled “Abu Zájir,” father of omens, because lucky when flying towards the right and v.v. It is opposed in poetry to the (white) pigeon, the emblem of union, peace and happiness. The vulgar declare that when Mohammed hid in the cave the crow kept calling to his pursuers, “Ghár! Ghár!” (cavern, cavern): hence the Prophet condemned him to wear eternal mourning and ever to repeat the traitorous words. This is the old tale of Coronis and Apollo (Ovid, lib. ii.)
67. This use of a Turkish title, “Efendi” being = our esquire, and inferior to a Bey, is a rank anachronism, probably of the copyist.
68. Arab. “Samn” = Hind. “Ghi;” butter melted, skimmed and allowed to cool.
69. Arab. “Ya Wadúd;” a title of the Almighty: the Mac. Edit. has “O David!”
70. Arab. “Muwashshahah;” a complicated stanza of which specimens have occurred. Mr. Payne calls it a “ballad,” which would be a “Kunyat al-Zidd.”
71. Arab. “Baháim” (plur. of Bahímah = Heb. Behemoth), applied in Egypt especially to cattle. A friend of the “Oppenheim” house, a name the Arabs cannot pronounce, was known throughout Cairo as “Jack al-baháim” (of the cows.)
72. Lit. “The father of side-locks,” a nickname of one of the Tobba Kings. This “Hasan of the ringlets” who wore two long pig-tails hanging to his shoulders was the Rochester or Piron of his age: his name is still famous for brilliant wit, extempore verse and the wildest debauchery. D’Herbelot’s sketch of his life is very meagre. “His poetry has survived to the present day and (unhappily) we shall hear more of Abu Nowás.” On the subject of these patronymics Lane (Mod. Egypt, chapt. iv.) has a strange remark that “Abu Dáúd is not the Father of Dáúd or Abu Ali the Father of Ali, but whose Father is (or was) Dáúd or Ali.” Here, however, he simply confounds Abu = father of (followed by a genitive), with Abu-h (for Abu-hu) = he, whose father.
73. Arab. “Samúr,” applied in slang language to cats and dogs, hence the witty Egyptians converted Admiral Seymour (Lord Alcester) into “Samúr.”
74. The home-student of Arabic may take this letter as a model even in the present day; somewhat stiff and old-fashioned, but gentlemanly and courteous.
75. Arab. “Salím” (not Sé-lim) meaning the “Safe and sound.”
76. Arab. “Haláwah” = sweetmeat; meaning an entertainment such as men give to their friends after sickness or a journey: it is technically called as above, “The Sweetmeat of Safety.”
77. Arab. “Salát” which from Allah means mercy; from the Angels intercession and pardon; and from mankind blessing. Concerning the specific effects of blessing the Prophet, see Pilgrimage (ii. 70). The formula is often slurred over when a man is in hurry to speak: an interrupting friend will say “Bless the Prophet!” and he does so by ejaculating “Sa’am.”
78. Persian, meaning originally a command: it is now applied to a Wazirial order as opposed to the “Irádah,” the Sultan’s order.
79. Arab. “Mashá’ilí”: lit. the cresset-bearer who has before appeared as hangman.
80. Another polite formula for announcing a death.
81. As he died heirless the property lapsed to the Treasury.
82. This shaking the kerchief is a signal to disperse and the action suggests its meaning. Thus it is used in an opposite sense to “throwing the kerchief,” a pseudo-Oriental practice whose significance is generally understood in Europe.
83. The body-guard being of two divisions.
84. Arab. “Hadbá,” lit. “hump-backed;” alluding to the Badawi bier; a pole to which the corpse is slung (Lane). It seems to denote the protuberance of the corpse when placed upon the bier which before was flat. The quotation is from Ka’ab’s Mantle-Poem (Burdah v. 37) “Every son of a female, long though his safety may be, is a day borne upon a ridged implement,” says Mr. Redhouse, explaining the latter as a “bier with a ridged lid.” Here we differ: the Janázah with a lid is not a Badawi article: the wildlings use the simplest stretcher; and I would translate the lines:—
85. This is a high honour to any courtier.
86. “Khatun” in Turk. means any lady: mistress, etc., and follows the name, e.g. Fátimah Khatun. Habzalam Bazazah is supposed to be a fanciful compound, uncouth as the named; the first word consisting of “Habb” seed, grain; and “Zalam” of Zulm = seed of tyranny. Can it be a travesty of “Absalom” (Ab Salám, father of peace)? Lane (ii. 284) and Payne (iii. 286) prefer Habazlam and Hebezlem.
87. Or night. A metaphor for rushing into peril.
88. Plur. of kumkum, cucurbite, gourd-shaped vessel, jar.
89. A popular exaggeration for a very expert thief.
90. Arab. “Buka’at al-dam”: lit. the “low place of blood” (where it stagnates): so Al-Buká’ah = Cœlesyria.
91. That common and very unpleasant phrase, full of egotism and self-esteem, “I told you so,” is even more common in the naïve East than in the West. In this case the son’s answer is far superior to the mother’s question.
92. In order to keep his oath to the letter.
93. “Tabannuj” literally “hemping” (drugging with hemp or henbane) is the equivalent in Arab medicine of our “anæsthetics.” These have been used in surgery throughout the East for centuries before ether and chloroform became the fashion in the civilised West.
94. Arab. “Durká’ah,” the lower part of the floor, opposed to the “liwan” or daïs. Liwán = Al-Aywán (Arab. and Pers.) the hall (including the daïs and the sunken parts).
95. i.e. he would toast it as he would a mistress.
96. This till very late years was the custom in Persia; and Fath Ali Shah never appeared in scarlet without ordering some horrible cruelties. In Dar-For wearing a red cashmere turban was a sign of wrath and sending a blood-red dress to a subject meant that he would be slain.
97. That is, this robbery was committed in the palace by some one belonging to it. References to vinegar are frequent; that of Egypt being famous in those days. “Optimum et laudatissimum acetum a Romanis habebatur Ægyptum” (Facciolati); and possibly it was sweetened: the Gesta (Tale xvii.) mentions “must and vinegar.” In Arab Proverbs, “One mind by vinegar and another by wine” = each mind goes its own way. (Arab. Prov. ii. 628); or, “with good and bad,” vinegar being spoilt wine.
98. We have not heard the last of this old “dowsing rod”: the latest form of rhabdomancy is an electrical rod invented in the United States.
99. This is the procès verbal always drawn up on such occasions.
100. The sight of running water makes a Persian long for strong drink as the sight of a fine view makes the Turk feel hungry.
101. Arab. “Min wahid aduww” a peculiarly Egyptian or rather Cairene phrase.
102. Al-Danaf = the Distressing Sickness: the title would be Ahmad the Calamity. Al-Zaybak (the Quicksilver) = Mercury Ali: Hasan “Shuuman” = a pestilent fellow. We shall meet all these worthies again and again: see the Adventures of Mercury Ali of Cairo, Night dccviii., a sequel to The Rogueries of Dalilah, Night dcxcviii.
103. For the “Sacrifice-place of Ishmael” (not Isaac) see my Pilgrimage (iii. 306). According to all Arab ideas Ishmael, being the eldest son, was the chief of the family after his father. I have noted that this is the old old quarrel between the Arabs and their cousins the Hebrews.
104. This black-mail was still paid to the Badawin of Ramlah (Alexandria) till the bombardment in 1881.
105. The famous Issus of Cilicia, now a port-village on the Gulf of Scanderoon.
106. Arab. “Wada’á” = the concha veneris, then used as small change.
107. Arab. “Sakati” = a dealer in “castaway” articles, such as old metal, damaged goods, the pluck and feet of animals, etc.
108. The popular tale of Burckhardt’s death in Cairo was that the names of the three first Caliphs were found written upon his slipper-soles and that he was put to death by decree of the Olema. It is the merest nonsense, as the great traveller died of dysentery in the house of my old friend John Thurburn and was buried outside the Bab al-Nasr of Cairo, where his tomb was restored by the late Rogers Bay (Pilgrimage i. 123).
109. Prob. a mis-spelling for Arslán, in Turk, a lion, and in slang a piastre.
110. Arab. “Maka’ad”; lit. = sitting-room.
111. Arab. “Khammárah”; still the popular term throughout Egypt for a European Hotel. It is not always intended to be insulting but it is, meaning the place where Franks meet to drink forbidden drinks.
112. A reminiscence of Mohammed who cleansed the Ka’abah of its 360 idols (of which 73 names are given by Freytag, Einleitung, etc. pp. 270, 342-57) by touching them with his staff, whereupon all fell to the ground; and the Prophet cried (Koran xvii. 84), “Truth is come, and falsehood is vanished: verily, falsehood is a thing that vanisheth” (magna est veritas, etc.). Amongst the “idols” are said to have been a statue of Abraham and the horns of the ram sacrificed in lieu of Ishmael, which (if true) would prove conclusively that the Abrahamic legend at Meccah is of ancient date and not a fiction of Al-Islam. Hence, possibly, the respect of the Judaising Tobbas of Himyarland for the Ka’abah (Pilgrimage, iii. 295).