The Book of the Thousand Nights and a Night, Volume 8 by Richard F. Burton

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And when Nur al-Din ended his say and ceased to sing his rhyming
lay, the Wazir's daughter said to herself, "By the virtue of the
Messiah and the Faith which is no liar, verily this Moslem is a
handsome youth! But doubtless he is a lover separated from his
mistress. Would Heaven I wot an the beloved of this fair one is
fair like unto him and if she pine for him as he for her! An she
be seemly as he is, it behoveth him to pour forth tears and make
moan of passion; but, an she be other than fair, his days are
wasted in vain regrets and he is denied the taste of
delights."--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

When it was the Eight Hundred and Eighty-eighth Night,

She continued, It hath reached me, O auspicious King, that the
Wazir's daughter said to herself, "An his beloved be fair as he,
it behoveth him to pour forth tears; and, if other than fair, his
heart is wasted in vain regrets!" Now Miriam the Girdle-girl, the
Minister's consort, had removed to the new palace the day before
and the Wazir's daughter knew that she was straitened of breast;
so she was minded to seek her and talk with her and tell her the
tidings of the young man and the rhymes and verses she had heard
him recite; but, before she could carry out her design the
Princess sent for her to cheer her with her converse. So she went
to her and found her heavy at heart and her tears hurrying down
her cheeks; and whilst she was weeping with sore weeping she
recited these couplets,

"My life is gone but love-longings remain * And my breast is
straitened with pine and pain:
And my heart for parting to melt is fain * Yet hoping that union
will come again,
And join us in one who now are twain.
Stint your blame to him who in heart's your thrall * With the
wasted frame which his sorrows gall,
Nor with aim of arrow his heart appal * For parted lover is
saddest of all,
And Love's cup of bitters is sweet to drain!"

Quoth the Wazir's daughter to her, "What aileth thee, O Princess,
to be thus straitened in breast and sorrowful of thought?"
Whereupon Miriam recalled the greatness of the delights that were
past and recited these two couplets,

"I will bear in patience estrangement of friend * And on cheeks
rail tears that like torrents wend:
Haply Allah will solace my sorrow, for He * Neath the ribs of
unease maketh ease at end."

Said the Wazir's daughter, "O Princess, let not thy breast be
straitened, but come with me straightway to the lattice; for
there is with us in the stable[FN#556] a comely young man,
slender of shape and sweet of speech, and meseemeth he is a
parted lover." Miriam asked, "And by what sign knowest thou that
he is a parted lover?"; and she answered, "O Queen, I know it by
his improvising odes and verses all watches of the night and
tides of the day." Quoth the Princess in herself, "If what the
Wazir's daughter says be true, these are assuredly the traits of
the baffled, the wretched Ali Nur al-Din. Would I knew if indeed
he be the youth of whom she speaketh." At this thought,
love-longing and distraction of passion redoubled on her and she
rose at once and walking with the maiden to the lattice, looked
down upon the stables, where she saw her love and lord Nur al-Din
and fixing her eyes steadfastly upon him, knew him with the
bestest knowledge of love, albeit he was sick, of the greatness
of his affection for her and of the fire of passion, and the
anguish of separation and yearning and distraction. Sore upon him
was emaciation and he was improvising and saying,

"My heart is a thrall; my tears ne'er abate * And their rains the
railing of clouds amate;
'Twixt my weeping and watching and wanting love; * And whining
and pining for dearest mate.
Ah my burning heat, my desire, my lowe! * For the plagues that
torture my heart are eight;
And five upon five are in suite of them; * So stand and listen to
all I state:
Mem'ry, madding thoughts, moaning languishment, * Stress of
longing love, plight disconsolate;
In travail, affliction and strangerhood, * And annoy and joy when
on her I wait.
Fail me patience and stay for engrossing care * And sorrows my
suffering soul regrate.
On my heart the possession of passion grows * O who ask of what
fire in my heart's create,
Why my tears in vitals should kindle flame, * Burning heart with
ardours insatiate,
Know, I'm drowned in Deluge[FN#557] of tears and my soul * From
Laza-lowe fares to Hawiyah-goal."[FN#558]

When the Princess Miriam beheld Nur al-Din and heard his loquence
and verse and speech, she made certain that it was indeed her
lord Nur al-Din; but she concealed her case from the Wazir's
daughter and said to her, "By the virtue of the Messiah and the
Faith which is no liar, I thought not thou knewest of my
sadness!" Then she arose forthright and withdrawing from the
window, returned to her own place, whilst the Wazir's daughter
went to her own occupations. The Princess awaited patiently
awhile, then returned to the window and sat there, gazing upon
her beloved Nur al-Din and delighting her eyes with his beauty
and inner and outer grace. And indeed, she saw that he was like
unto moon at full on fourteenth night; but he was ever sighing
with tears never drying, for that he recalled whatso he had been
abying. So he recited these couplets,

"I hope for Union with my love which I may ne'er obtain * At all,
but bitterness of life is all the gain I gain:
My tears are likest to the main for ebb and flow of tide; * But
when I meet the blamer-wight to staunch my tears I'm fain.
Woe to the wretch who garred us part by spelling of his
spells;[FN#559] * Could I but hend his tongue in hand I'd
cut his tongue in twain:
Yet will I never blame the days for whatso deed they did *
Mingling with merest, purest gall the cup they made me
drain!
To whom shall I address myself; and whom but you shall seek * A
heart left hostage in your Court, by you a captive ta'en?
Who shall avenge my wrongs on you,[FN#560] tyrant despotical *
Whose tyranny but grows the more, the more I dare complain?
I made him regnant of my soul that he the reign assain * But me
he wasted wasting too the soul I gave to reign.
Ho thou, the Fawn, whom I so lief erst gathered to my breast *
Enow of severance tasted I to own its might and main,
Thou'rt he whose favours joined in one all beauties known to man,
* Yet I thereon have wasted all my Patience' fair domain.
I entertained him in my heart whereto he brought unrest * But I
am satisfied that I such guest could entertain.
My tears for ever flow and flood, likest the surging sea * And
would I wot the track to take that I thereto attain.
Yet sore I fear that I shall die in depths of my chagrin * And
must despair for evermore to win the wish I'd win."

When Miriam heard the verses of Nur al-Din the loving-hearted,
the parted; they kindled in her vitals a fire of desire, and
while her eyes ran over with tears, she recited these two
couplets,

"I longed for him I love; but, when we met, * I was amazed nor
tongue nor eyes I found.
I had got ready volumes of reproach; * But when we met, could
syllable no sound."

When Nur al-Din heard the voice of Princess Miriam, he knew it
and wept bitter tears, saying, "By Allah, this is the chanting of
the Lady Miriam."--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

End of Volume 8.

Arabian Nights, Volume 8
Footnotes

[FN#1] Ironice; we are safe as long as we are defended by such a
brave.

[FN#2] Blue, azure. This is hardly the place for a protest, but
I must not neglect the opportunity of cautioning my readers
against rendering Bahr al-Azrak ("Blue River") by "Blue Nile." No
Arab ever knew it by that name or thereby equalled it with the
White Nile. The term was a pure invention of Abyssinian Bruce who
was well aware of the unfact he was propagating, but his
inordinate vanity and self-esteem, contrasting so curiously with
many noble qualities, especially courage and self-reliance,
tempted him to this and many other a traveller's tale.

[FN#3] This is orthodox Moslem doctrine and it does something
for the dignity of human nature which has been so unwisely
depreciated and degraded by Christianity. The contrast of Moslem
dignity and Christian abasement in the East is patent to every
unblind traveller.

[FN#4] Here ends vol. iii. of the Mac. Edit.

[FN#5] This famous tale is a sister prose-poem to the "Arabian
Odyssey" Sindbad the Seaman; only the Bassorite's travels are in
Jinn-land and Japan. It has points of resemblance in
"fundamental outline" with the Persian Romance of the Fairy Hasan
B n£ and King Bahr m-i-G£r. See also the Kath (s.s.) and the two
sons of the As£ra M y ; the Tartar "Sidhi K£r" (Tales of a
Vampire or Enchanted Corpse) translated by Mr. W. J. Thoms (the
Father of "Folk-lore" in 1846,) in "Lays and Legends of various
Nations"; the Persian Bah r-i-D nish (Prime of Lore). Miss
Stokes' "Indian Fairy Tales"; Miss Frere's "Old Deccan Days" and
Mrs. F. A. Steel's "Tale of the King and his Seven Sons," with
notes by Lieutenant (now Captain) R. C. Temple (Folk-lore of the
Panjab, Indian Antiquary of March, 1882).

[FN#6] In the Mac. Edit. (vol. iv. i.) the merchant has two
sons who became one a brazier ("dealer in copper-wares" says Lane
iii. 385) and the other a goldsmith. The Bresl. Edit. (v. 264)
mentions only one son, Hasan, the hero of the story which is
entitled, "Tale of Hasan al-Basri and the Isles of W k W k."

[FN#7] Arab. "Sh sh Abyaz:" this distinctive sign of the True
Believer was adopted by the Persian to conceal his being a
fire-worshipper, Magian or "Guebre." The latter word was
introduced from the French by Lord Byron and it is certainly far
superior to Moore's "Gheber."

[FN#8] Persians being always a suspected folk.

[FN#9] Arab. "Al-B£dikah" afterwards used (Night dcclxxix) in
the sense of crucible or melting-pot, in modern parlance a
pipe-bowl; and also written "B£takah," an Arab distortion of the
Persian "B£tah."

[FN#10] Arab. "Sind n" or "Sindiy n" (Dozy). "Sand n," anvil;
"Sind n," big, strong (Steingass).

[FN#11] Arab. "Kimiya," (see vol. i. 305) properly the
substance which transmutes metals, the "philosopher's stone"
which, by the by, is not a stone; and comes from {Greek letters},
a fluid, a wet drug, as opposed to Iksir (Al-) {Greek letters} a
dry drug. Those who care to see how it is still studied will
consult my History of Sindh (chapt. vii) and my experience which
pointed only to the use made of it in base coinage. Hence in mod.
tongue Kimiy wi, an alchemist, means a coiner, a smasher. The
reader must not suppose that the transmutation of metals is a
dead study: I calculate that there are about one hundred workers
in London alone.

[FN#12] Arab. "Al-Kir," a bellows also = K£r, a furnace. For
the full meaning of this sentence, see my "Book of the Sword," p.
119.

[FN#13] Lit. "bade him lean upon it with the shears" (Al-K z).

[FN#14] There are many kinds of Kohls (Hindos. Surm and
Kajjal) used in medicine and magic. See Herklots, p. 227.

[FN#15] Arab. "Sabikah" = bar, lamina, from "Sabk" = melting,
smelting: the lump in the crucible would be hammered out into an
ingot in order to conceal the operation

[FN#16] i.e. œ375.

[FN#17] Such report has cost many a life: the suspicion was and
is still deadly as heresy in a "new Christian" under the
Inquisition.

[FN#18] Here there is a double entendre: openly it means, "Few
men recognise as they should the bond of bread and salt:" the
other sense would be (and that accounts for the smile), "What the
deuce do I care for the bond?"

[FN#19] Arab. "Kabb t" in the Bresl. Edit. "Ka'ab n ": Lane
(iii. 519) reads "Ka' b plur. of Ka'ab a cup."

[FN#20] A most palpable sneer. But Hasan is purposely
represented as a "softy" till aroused and energized by the magic
of Love.

[FN#21] Arab. "Al-iksir" (see Night dcclxxix, supra p. 9): the
Greek word which has returned from a trip to Arabia and
reappeared in Europe as "Elixir."

[FN#22] "Aw k" plur. of "Ukiyah," the well-known "oke," or
"ocque," a weight varying from 1 to 2 lbs. In Morocco it is
pronounced "Wukiyah," and = the Spanish ounce (p. 279 Rudimentos
del Arabe Vulgar, etc., by Fr. Jos‚ de Lorchundi, Madrid,
Rivadencyra, 1872).

[FN#23] These lines have occurred in vol. iv. 267, where
references to other places are given. I quote Lane by way of
variety. In the text they are supposed to have been written by
the Persian, a hint that Hasan would never be seen again.

[FN#24] i.e. a superfetation of iniquity.

[FN#25] Arab. "Kurb n" = offering, oblation to be brought to
the priest's house or to the altar of the tribal God Yahveh,
Jehovah (Levit. ii, 2-3 etc.). Amongst the Maronites Kurban is
the host (-wafer) and amongst the Turks 'Id al-Kurban
(sacrifice-feast) is the Greater Bayram, the time of Pilgrimage.

[FN#26] N r = fire, being feminine, like the names of the other
"elements."

[FN#27] The Egyptian Kurb j of hippopotamus-hide (Burkh. Nubia,
pp. 62,282) or elephant-hide (Turner ii. 365). Hence the Fr.
Cravache (as Cravat is from Croat).

[FN#28] In Mac. Edit. "Bahriyah": in Bresl. Edit. "Naw tiyah."
See vol. vi. 242, for , navita, nauta.

[FN#29] In Bresl. Edit. (iv. 285) "Y Khw jah," for which see
vol. vi. 46.

[FN#30] Arab. "Tabl" (vulg. baz) = a kettle-drum about half a
foot broad held in the left hand and beaten with a stick or
leathern thong. Lane refers to his description (M.E. ii. chapt.
v.) of the Dervish's drum of tinned copper with parchment face,
and renders Zakhmah or Zukhmah (strap, stirrup-leather) by
"plectrum," which gives a wrong idea. The Bresl. Edit. ignores
the strap.

[FN#31] The "Spartivento" of Italy, mostly a tall headland which
divides the clouds. The most remarkable feature of the kind is
the Dalmatian Island, Pelagosa.

[FN#32] The "Rocs" (Al-Arkh kh) in the Bresl. Edit. (iv. 290).
The Rakham = aquiline vulture.

[FN#33] Lane here quotes a similar incident in the romance "Sayf
Z£ al-Yazan," so called from the hero, whose son, Misr, is sewn
up in a camel's hide by Bahr m, a treacherous Magian, and is
carried by the Rukhs to a mountain-top.

[FN#34] These lines occurred in Night xxvi. vol. i. 275: I quote
Mr. Payne for variety.

[FN#35] Thus a Moslem can not only circumcise and marry himself
but can also bury canonically himself. The form of this prayer
is given by Lane M. E. chapt. xv.

[FN#36] i.e. If I fail in my self-imposed duty, thou shalt
charge me therewith on the Judgment-day.

[FN#37] Arab. "Al-Alw n," plur. of laun (colour). The latter
in Egyptian Arabic means a "dish of meat." See Burckhardt No.
279. I repeat that the great traveller's "Arabic Proverbs" wants
republishing for two reasons. First he had not sufficient
command of English to translate with the necessary laconism and
assonance: secondly in his day British Philistinism was too
rampant to permit a literal translation. Consequently the book
falls short of what the Oriental student requires; and I have
prepared it for my friend Mr. Quaritch.

[FN#38] i.e. Lofty, high-builded. See Night dcclxviii. vol. vii.
p. 347. In the Bresl. Edit. Al-Masid (as in Al-Kazwini): in the
Mac. Edit. Al-Mashid

[FN#39] Arab. "Munkati" here = cut off from the rest of the
world. Applied to a man, and a popular term of abuse in Al-Hij z,
it means one cut off from the blessings of Allah and the benefits
of mankind; a pauvre sire. (Pilgrimage ii. 22.)

[FN#40] Arab. "Baras au Juz m," the two common forms of leprosy.
See vol. iv. 51. Popular superstition in Syria holds that coition
during the menses breeds the Juz m, D a al-Kabir (Great Evil) or
D a al-Fil (Elephantine Evil), i.e. Elephantiasis and that the
days between the beginning of the flow (Sabil) to that of coition
shows the age when the progeny will be attacked; for instance if
it take place on the first day, the disease will appear in the
tenth year, on the fourth the fortieth and so on. The only
diseases really dreaded by the Badawin are leprosy and small-pox.
Coition during the menses is forbidden by all Eastern faiths
under the severest penalties. Al-Mas'£di relates how a man thus
begotten became a determined enemy of Ali; and the ancient Jews
attributed the magical powers of Joshua Nazarenus to this
accident of his birth, the popular idea being that sorcerers are
thus impurely engendered.

[FN#41] By adoption - See vol. iii. 151. This sudden affection
(not love) suggests the "Come to my arms, my slight
acquaintance!" of the Anti-Jacobin. But it is true to Eastern
nature; and nothing can be more charming than this fast
friendship between the Princess and Hasan.

[FN#42] En tout bien et en tout honneur, be it understood.

[FN#43] He had done nothing of the kind; but the feminine mind
is prone to exaggeration. Also Hasan had told them a fib, to
prejudice them against the Persian.

[FN#44] These nervous movements have been reduced to a system in
the Turk. "Ihtil jn meh" = Book of palpitations, prognosticating
from the subsultus tendinum and other involuntary movements of
the body from head to foot; according to Ja'afar the Just, Daniel
the Prophet, Alexander the Great; the Sages of Persia and the
Wise Men of Greece. In England we attend chiefly to the eye and
ear.

[FN#45] Revenge, amongst the Arabs, is a sacred duty; and, in
their state of civilization, society could not be kept together
without it. So the slaughter of a villain is held to be a
sacrifice to Allah, who amongst Christians claims for Himself the
monopoly of vengeance.

[FN#46] Arab. "Zindik." See vol. v. 230.

[FN#47] Lane translates this "put for him the remaining food and
water;" but Ai-Akhar (Mac. Edit.) evidently refers to the Najib
(dromedary).

[FN#48] We can hardly see the heroism of the deed, but it must
be remembered that Bahram was a wicked sorcerer, whom it was
every good Moslem's bounden duty to slay. Compare the treatment
of witches in England two centuries ago.

[FN#49] The mother in Arab tales is ma mŠre, now becoming
somewhat ridiculous in France on account of the over use of that
venerable personage.

[FN#50] The forbidden closet occurs also in Sayf Z£ al-Yazan,
who enters it and finds the bird-girls. Tr‚butien ii, 208 says,
"Il est assez remarquable qu'il existe en Allemagne une tradition
… peu prŠs semblable, et qui a fourni le sujet d'un des contes de
Musaeus, entitul‚, le voile enlev‚." Here Hasan is artfully left
alone in a large palace without other companions but his thoughts
and the reader is left to divine the train of ideas which drove
him to open the door.

[FN#51] Arab. "Buhayrah" (Bresl. Edit. "Bahrah"), the tank or
cistern in the Hosh (court-yard) of an Eastern house. Here,
however, it is a rain-cistern on the flat roof of the palace (See
Night dcccviii).

[FN#52] This description of the view is one of the most gorgeous
in The Nights.

[FN#53] Here again are the "Swan-maidens" (See vol. v. 346) "one
of the primitive myths, the common heritage of the whole Aryan
(Iranian) race." In Persia Bahram-i-G£r when carried off by the
Div Sapid seizes the Peri's dove-coat: in Santh li folk-lore
Torica, the Goatherd, steals the garment doffed by one of the
daughters of the sun; and hence the twelve birds of Russian
Story. To the same cycle belong the Seal-tales of the Faroe
Islands (Thorpe's Northern Mythology) and the wise women or
mermaids of Shetland (Hibbert). Wayland the smith captures a
wife by seizing a mermaid's raiment and so did Sir Hag n by
annexing the wardrobe of a Danubian water-nymph. Lettsom, the
translator, mixes up this swan-raiment with that of the Valkyries
or Choosers of the Slain. In real life stealing women's clothes
is an old trick and has often induced them, after having been
seen naked, to offer their persons spontaneously. Of this I knew
two cases in India, where the theft is justified by divine
example. The blue god Krishna, a barbarous and grotesque Hindu
Apollo, robbed the raiment of the pretty Gop lis (cowherdesses)
who were bathing in the Arjun River and carried them to the top
of a Kunduna tree; nor would he restore them till he had reviewed
the naked girls and taken one of them to wife. See also Imr
al-Kays (of the Mu'allakah) with "Onaiza" at the port of
Daratjuljul (Clouston's Arabian Poetry, p.4). A critic has
complained of my tracing the origin of the Swan-maiden legend to
the physical resemblance between the bird and a high-bred girl
(vol. v. 346). I should have explained my theory which is
shortly, that we must seek a material basis for all so-called
supernaturalisms, and that anthropomorphism satisfactorily
explains the Swan-maiden, as it does the angel and the devil.
There is much to say on the subject; but this is not the place
for long discussion.

[FN#54] Arab. "Nafs Amm rah," corresponding with our canting
term "The Flesh." Nafs al-N tikah is the intellectual soul or
function; Nafs al-Ghazabiyah = the animal function and Nafs al
Shahw niyah = the vegetative property.

[FN#55] The lines occur in vol. ii. 331: I have quoted Mr.
Payne. Here they are singularly out of place.

[FN#56] Not the "green gown" of Anglo-India i.e. a white
ball-dress with blades of grass sticking to it in consequence of
a "fall backwards."

[FN#57] These lines occur in vol. i. 219: I have borrowed from
Torrens (p. 219).

[FN#58] The appearance of which ends the fast and begins the
Lesser Festival. See vol. i. 84.

[FN#59] See note, vol. i. 84, for notices of the large navel;
much appreciated by Easterns.

[FN#60] Arab. "Sh 'ir Al-Walah n" = the love-distraught poet;
Lane has "a distracted poet." My learned friend Professor Aloys
Sprenger has consulted, upon the subject of Al-Walah n the
well-known Professor of Arabic at Halle, Dr. Thorbeck, who
remarks that the word (here as further on) must be an adjective,
mad, love-distraught, not a "lakab" or poetical cognomen. He
generally finds it written Al-Sh 'ir al-Walah n (the
love-demented poet) not Al-Walah n al-Sh 'ir = Walah n the Poet.
Note this burst of song after the sweet youth falls in love: it
explains the cause of verse-quotation in The Nights, poetry being
the natural language of love and battle.

[FN#61] "Them" as usual for "her."

[FN#62] Here Lane proposes a transposition, for "Wa-huw (and
he) fi'l-hubbi," to read "Fi 'l-hubbi wa huwa (wa-hwa);" but the
latter is given in the Mac. Edit.

[FN#63] For the pun in "Sabr"=aloe or patience. See vol. i.
138. In Herr Landberg (i. 93) we find a misunderstanding of the
couplet--

"Aw' kibu s-sabri (K la ba'azuhum)
Mahm£dah: Kultu, 'khshi an takhirrini.'"

"The effects of patience" (or aloes) quoth one "are
praiseworthy!" Quoth I, "Much I fear lest it make me stool."
Mahm£dah is not only un laxatif, but a slang name for a
confection of aloes.

[FN#64] Arab. "Ak£na fid -ka." Fid = ransom, self-sacrifice and
Fid 'an = instead of. The phrase, which everywhere occurs in The
Nights, means, "I would give my life to save thine "

[FN#65] Thus accounting for his sickness, improbably enough but
in flattering way. Like a good friend (feminine) she does not
hesitate a moment in prescribing a fib.

[FN#66] i.e. the 25,000 Amazons who in the Bresl. Edit. (ii.
308) are all made to be the King's Ban t" = daughters or
prot‚g‚es. The Amazons of Dahome (see my "Mission") who may now
number 5,000 are all officially wives of the King and are called
by the lieges "our mothers."

[FN#67] The tale-teller has made up his mind about the damsel;
although in this part of the story she is the chief and eldest
sister and subsequently she appears as the youngest daughter of
the supreme Jinn King. The mystification is artfully explained
by the extraordinary likeness of the two sisters. (See Night
dcccxi.)

[FN#68] This is a reminiscence of the old-fashioned "marriage by
capture," of which many traces survive, even among the civilised
who wholly ignore their origin.

[FN#69] Meaning her companions and suite.

[FN#70] Arab. "'Ab ah" vulg. "'Ab yah." See vol. ii. 133.

[FN#71] Feet in the East lack that development of sebaceous
glands which afflicts Europeans.

[FN#72] i.e. cutting the animals' throats after Moslem law.

[FN#73] In Night dcclxxviii. supra p.5, we find the orthodox
Moslem doctrine that "a single mortal is better in Allah's sight
than a thousand Jinns." For, I repeat, Al-Islam systematically
exalts human nature which Christianity takes infinite trouble to
degrade and debase. The results of its ignoble teaching are only
too evident in the East: the Christians of the so-called (and
miscalled) "Holy Land" are a disgrace to the faith and the
idiomatic Persian term for a Nazarene is "Tars " = funker,
coward.

[FN#74] Arab. "Sakaba K£rah ;" the forge in which children are
hammered out?

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