"Kochlani" is evidently "Kohlani," the Kohl-eyed, because the skin round the orbits is dark as if powdered. This is the true blue blood; and the bluest of all is "Kohlani al-Ajuz" (of the old woman) a name thus accounted for. An Arab mare dropped a filly when in flight; her rider perforce galloped on and presently saw the foal appear in camp, when it was given to an old woman for nursing and grew up to be famous. The home of the Arab horse is the vast plateau of Al-Najd: the Tahamah or lower maritime regions of Arabia, like Malabar, will not breed good beasts. The pure blood all descends from five collateral lines called Al-Khamsah (the Cinque). Literary and pedantic Arabs derive them from the mares of Mohammed, a native of the dry and rocky region, Al-Hijaz, whither horses are all imported. Others go back (with the Koran, chapt. xxviii.) to Solomon, possibly Salman, a patriarch fourth in descent from Ishmael and some 600 years older than the Hebrew King. The Badawi derive the five from Rabi"at al-Faras (R. of the mare) fourth in descent from Adnan, the fount of Arab genealogy. But they differ about the names: those generally given are Kahilan (Kohaylat), Saklawi (which the Badawin p.r.o.nounce Saglawi), Abayan, and Hamdani; others subst.i.tute Manakhi (the long-maned), Tanis and Jalfun. These require no certificate amongst Arabs; for strangers a simple statement is considered enough. The Badawin despise all half-breeds (Arab sires and country mares), Syrian, Turkish, Kurdish and Egyptian. They call these (first mentioned in the reign of Ahmes, B.C. 1600) the "sons of horses"; as opposed to "sons of mares," or thorough-breds. Nor do they believe in city-bred animals. I have great doubts concerning our old English sires, such as the Darley Arabian which looks like a Kurdish half-bred, the descendant of those Cappadocians so much prized by the Romans: in Syria I rode a "Harfushi" (Kurd) the very image of it. There is no difficulty in buying Arab stallions except the price. Of course the tribe does not like to part with what may benefit the members generally; but offers of 500 to 1,000 would overcome men"s scruples. It is different with mares, which are almost always the joint property of several owners. The people too dislike to see a hat on a thorough-bred mare: "What hast thou done that thou art ridden by that ill-omened Kafir?" the Badawin used to mutter when they saw a highly respectable missionary at Damascus mounting a fine Ruwala mare. The feeling easily explains the many wars about horses occurring in Arab annals, e.g. about Dahis and Ghabra. (C. de Perceval, Essas, vol.ii.)
[FN#454] The stricter kind of Eastern Jew prefers to die on the floor, not in bed, as was the case with the late Mr. Emmanuel Deutsch, who in his well-known article on the Talmud had the courage to speak of "Our Saviour." But as a rule the Israelite, though he mostly appears as a Deist, a Unitarian, has a fund of fanatical feelings which crop up in old age and near death. The "converts" in Syria and elsewhere, whose Judaism is intensified by "conversion," when offers are made to them by the missionaries repair to the Khakham (scribe) and, after abundant wrangling determine upon a modus vivendi. They are to pay a proportion of their wages, to keep careful watch in the cause of Israel and to die orthodox. In Istria there is a legend of a Jew Prior in a convent who was not discovered till he announced himself most unpleasantly on his death-bed. For a contrary reason to Jewish humility, the Roman Emperors preferred to die standing.
[FN#455] He wished to die in a state of ceremonial purity; as has before been mentioned.
[FN#456] Arab. "Badal": in Sind (not to speak of other places) it was customary to hire a pauper "badal" to be hanged in stead of a rich man. Sir Charles Napier signed many a death-warrant before he ever heard of the practice.
[FN#457] Arab. "La"an" = curse. The word is in every mouth though strongly forbidden by religion. Even of the enemies of Al-Islam the learned say, "Ila"an Yezid wa la tazid" = curse Yezid but do not exceed (i.e. refrain from cursing the others). This, however, is in the Shafi"i school and the Hanafis do not allow it (Pilgrimage i. 198). Hence the Moslem when scrupulous uses na"al (shoe) for la"an (curse) as Ina"al abuk (for Ila"an abu"-k) or, drat (instead of d.a.m.n) your father. Men must hold Supreme Intelligence to be of feeble kind if put off by such miserable pretences.
[FN#458] Koran vi. 44, speaking of the Infidels. It is a most unamiable chapter, with such a.s.sertions as "Allah leadeth into error whom He pleaseth," etc.
[FN#459] Alluding to the "formication" which accompanies a stroke of paralysis.
[FN#460] p.r.o.nounce Zool Karnayn.
[FN#461] i.e. the Koranic and our mediaeval Alexander, Lord of the two Horns (East and West) much "Matagrobolized" and very different from him of Macedon. The t.i.tle is variously explained, from two protuberances on his head or helm, from two long locks and, possibly, from the ram-horns of Jupiter Ammon. The anecdote in the text seems suggested by the famous interview (probably a canard) with Diogenes: see in the Gesta, Tale cxlvi., "The answer of Diomedes the Pirate to Alexander." Iskandar was originally called Marzban (Lord of the Marches), son of Marzabah; and, though descended from Yunan, son of j.a.phet, the eponymus of the Greeks, was born obscure, the son of an old woman. According to the Persians he was the son of the Elder Darab (Darius Codomannus of the Kayanian or Second dynasty), by a daughter of Philip of Macedon; and was brought up by his grandfather. When Abraham and Isaac had rebuilt the Ka"abah they foregathered with him and Allah sent him forth against the four quarters of the earth to convert men to the faith of the Friend or to cut their throats; thus he became one of the four world-conquerors with Nimrod, Solomon, Bukht al-Nasr (Nabochodonosor); and he lived down two generations of men. His Wazir was Aristu (the Greek Aristotle) and he carried a couple of flags, white and black, which made day and night for him and facilitated his conquests. At the end of Persia, where he was invited by the people, on account of the cruelty of his half brother Darab II., he came upon two huge mountains on the same line, behind which dwelt a host of abominable pygmies, two spans high, with curious eyes, ears which served as mattresses and coverlets, huge fanged mouths, lions"
claws and hairy hind quarters. They ate men, destroyed everything, copulated in public and had swarms of children. These were Yajuj and Majuj (Gog and Magog) descendants of j.a.phet.
Sikandar built against them the famous wall with stones cemented and riveted by iron and copper. The "Great Wall" of China, the famous bulwark against the Tartars, dates from B.C. 320 (Alexander of Macedon died B.C. 324); and as the Arabs knew Canton well before Mohammed"s day, they may have built their romance upon it. The Guebres consigned Sikandar to h.e.l.l for burning the Nusks or sections of the Zendavesta.
[FN#462] These terrific preachments to Eastern despots (who utterly ignore them) are a staple produce of Oriental tale-literature and form the chiaro-oscuro, as it were, of a picture whose lights are brilliant touches of profanity and indelicate humour. It certainly has the charm of contrast. Much of the above is taken from the Sikandar-nameh (Alexander Book) of the great Persian poet, Nizami, who flourished A.H. 515-597, between the days of Firdausi (ob. A.D.1021) and Sa"adi (ob. A.D.
1291). In that romance Sikandar builds, "where the sun goes down," a castle of glittering stone which kills men by causing excessive laughter and surrounds it with yellow earth like gold.
Hence the City of Bra.s.s. He also converts, instead of being converted by, the savages of the text. He finds a stone of special excellence which he calls Almas (diamond); and he obtains it from the Valley of Serpents by throwing down flesh to the eagles. Lastly he is accompanied by "Bilinas" or "Bilinus," who is apparently Apollonius of Tyana.
[FN#463] I have explained the beautiful name in Night cclx.x.xix: He is stil famous for having introduced into Persia the fables of Pilpay (Bidyapati, the lord of lore) and a game which the genius of Persia developed into chess.
[FN#464] Here we find an eternal truth, of which Malthusians ever want reminding; that the power of a nation simply consists in its numbers of fighting men and in their brute bodily force. The conquering race is that which raises most foot-pounds: hence the North conquers the South in the Northern hemisphere and visa versa.
[FN#465] Arab. "Wayha," not so strong as "Woe to," etc. Al-Hariri often uses it as a formula of affectionate remonstrance.
[FN#466] As a rule (much disputed) the Sayyid is a descendant from Mohammed through his grandchild Hasan, and is a man of the pen; whereas the Sharif derives from Husayn and is a man of the sword. The Najib al-taraf is the son of a common Moslemah by a Sayyid, as opposed to the "Najib al-tarafayn," when both parents are of Apostolic blood. The distinction is not noticed in Lane"s "Modern Egyptians". The Sharif is a fanatic and often dangerous, as I have instanced in Pilgrimage iii. 132.
[FN#467] A theologian of Ba.s.sorah (eighth century): surnamed Abu Yahya. The prayer for mercy denotes that he was dead when the tale was written.
[FN#468] A theologian of Ba.s.sorah (eighth century).
[FN#469] Arab. "Musalla"; lit. a place of prayer; an oratory, a chapel, opp. to "Jami"" = a (cathedral) mosque.
[FN#470] According to all races familiar with the negro, a calf like a shut fist planted close under the ham is, like the "cuc.u.mber shin" and "lark heel", a good sign in a slave. Shapely calves and well-made legs denote the idle and the ne"er-do-well.
I have often found this true although the rule is utterly empirical. Possibly it was suggested by the contrast of the nervous and lymphatic temperaments.
[FN#471] These devotees address Allah as a lover would his beloved. The curious reader will consult for instances the Dabistan on Tasawwuf (ii. 221; i.,iii. end, and pa.s.sim).
[FN#472] Arab. "Ma"rifat," Pers. Danish; the knowledge of the Truth. The seven steps are (1) Shari"at, external law like night; (2) Tarikat, religious rule like the stars; (3) Hakikat, reality, truth like the moon; (4) Ma"arifat like the sun; (5) Kurbat, proximity to Allah; (6) Wasilat, union with Allah, and (7) Suknat, dwelling in Allah. (Dabistan iii.29.)
[FN#473] Name of a fountain of Paradise: See Night xlix., vol.
ii., p.100.
[FN#474] Arab. "Atbak"; these trays are made of rushes, and the fans of palm-leaves or tail-feathers.
[FN#475] Except on the two great Festivals when fasting is forbidden. The only religion which has shown common sense in this matter is that of the Guebres or Parsis: they consider fasting neither meritorious nor lawful; and they honour Hormuzd by good living "because it keeps the soul stronger." Yet even they have their food superst.i.tions, e.g. in Gate No. xxiv.: "Beware of sin specially on the day thou eatest flesh, for flesh is the diet of Ahriman." And in India the Guebres have copied the Hindus in not slaughtering horned cattle for the table.
[FN#476] Arab. "Jallabiyah," a large-sleeved robe of coa.r.s.e stuff worn by the poor.
[FN#477] His fear was that his body might be mutilated by the fall.
[FN#478] The phrase means "offering up many and many a prayer."
[FN#479] A saying of Mohammed is recorded "Al-fakru fakhri"
(poverty is my pride!), intelligible in a man who never wanted for anything. Here he is diametrically opposed to Ali who honestly abused poverty; and the Prophet seems to have borrowed from Christendom, whose "Lazarus and Dives" shows a man sent to h.e.l.l because he enjoyed a very modified Heaven in this life and which suggested that one of the man"s greatest miseries is an ecclesiastical virtue--"Holy Poverty"--represented in the Church as a bride young and lovely. If a "rich man can hardly enter the kingdom" what must it be with a poor man whose conditions are far more unfavourable? Going to the other extreme we may say that Poverty is the root of all evil and the more so as it curtails man"s power of benefiting others. Practically I observe that those who preach and praise it the most, practise it the least willingly: the ecclesiastic has always some special reasons, a church or a school is wanted; but not the less he wishes for more money. In Syria this Holy Poverty leads to strange abuses. At Bayrut I recognised in most impudent beggers well-to-do peasants from the Kasrawan district, and presently found out that whilst their fields were under snow they came down to the coast, enjoyed a genial climate and lived on alms. When I asked them if they were not ashamed to beg, they asked me if I was ashamed of following in the footsteps of the Saviour and Apostles. How much wiser was Zoroaster who found in the Supreme Paradise (Minuwan-minu) "many persons, rich in gold and silver who had worshipped the Lord and had been grateful to Him." (Dabistan i.
265.)
[FN#480] Koran vii. 52.
[FN#481] Arab. "Al-bayt" = the house. The Arabs had probably learned this pleasant mode of confinement from the Chinese whose Kea or Cangue is well known. The Arabian form of it is "Ghull,"
or portable pillory, which reprobates will wear on Judgment Day.
[FN#482] This commonest conjuring trick in the West becomes a miracle in the credulous East.
[FN#483] Arab. "Kanun"; the usual term is Mankal (p.r.o.n. Mangal) a pan of copper or bra.s.s. Some of these "chafing-dishes" stand four feet high and are works of art. Lane (M.E. chapt. iv) gives an ill.u.s.tration of the simpler kind, together with the "Aziki," a smaller pan for heating coffee. See Night dx.x.xviii.
[FN#484] See vol. iii., p.239. The system is that of the Roman As and Unciae. Here it would be the twenty-fourth part of a dinar or miskal; something under 5d. I have already noted that all Moslem rulers are religiously bound to some handicraft, if it be only making toothpicks. Mohammed abolished kingship proper as well as priestcraft.
[FN#485] Al-Islam, where salvation is found under the shade of the swords.
[FN#486] Moslems like the Cla.s.sics (Aristotle and others) hold the c.l.i.toris (Zambur) to be the sedes et scaturigo veneris which, says Sonnini, is mere profanity. In the babe it protrudes beyond the l.a.b.i.ae and snipping off the head forms female circ.u.mcision.
This rite is supposed by Moslems to have been invented by Sarah who so mutilated Hagar for jealousy and was afterwards ordered by Allah to have herself circ.u.mcised at the same time as Abraham. It is now (or should be) universal in Al-Islam and no Arab would marry a girl "unpurified" by it. Son of an "uncirc.u.mcised" mother (Ibn al-bazra) is a sore insult. As regards the popular idea that Jewish women were circ.u.mcised till the days of Rabbi Gershom (A.D.1000) who denounced it as a scandal to the Gentiles, the learned Prof. H. Graetz informs me, with some indignation, that the rite was never practised and that the great Rabbi contended only against polygamy. Female circ.u.mcision, however, is I believe the rule amongst some outlying tribes of Jews. The rite is the proper complement of male circ.u.mcision, evening the sensitiveness of the genitories by reducing it equally in both s.e.xes: an uncirc.u.mcised woman has the venereal o.r.g.a.s.m much sooner and oftener than a circ.u.mcised man, and frequent coitus would injure her health; hence I believe, despite the learned historian, that it is practised by some Eastern Jews. "Excision" is universal amongst the negroids of the Upper Nile (Werne), the Somal and other adjacent tribes. The operator, an old woman, takes up the instrument, a knife or razor-blade fixed into a wooden handle, and with three sweeps cuts off the l.a.b.i.a and the head of the c.l.i.toris. The parts are then sewn up with a packneedle and a thread of sheepskin; and in Dar-For a tin tube is inserted for the pa.s.sage of urine. Before marriage the bridegroom trains himself for a month on beef, honey and milk; and, if he can open his bride with the natural weapon, he is a sworder to whom no woman in the tribe can deny herself. If he fails, he tries penetration with his fingers and by way of last resort whips out his whittle and cuts the parts open. The sufferings of the first few nights must be severe. The few Somali prost.i.tutes who practised at Aden always had the l.a.b.i.ae and c.l.i.toris excised and the skin showing the scars of coa.r.s.e sewing. The moral effect of female circ.u.mcision is peculiar. While it diminishes the heat of pa.s.sion it increases licentiousness, and breeds a debauchery of mind far worse than bodily unchast.i.ty, because accompanied by a peculiar cold cruelty and a taste for artificial stimulants to "luxury." It is the s.e.xlessness of a spayed canine imitated by the suggestive brain of humanity.
[FN#487] Koran vi. So called because certain superst.i.tions about Cattle are therein mentioned.
[FN#488] Koran iv. So called because it treats of marriages, divorces, etc.
[FN#489] Sidi (contracted from Sayyidi = my lord) is a t.i.tle still applied to holy men in Marocco and the Maghrib; on the East African coast it is a.s.sumed by negro and negroid Moslems, e.g.
Sidi Mubarak Bombay; and "Seedy boy" is the Anglo-Indian term for a Zanzibar-man. "Khawwas" is one who weaves palm-leaves (Khos) into baskets, mats, etc.: here, however, it may be an inherited name.
[FN#490] i.e. in spirit; the "strangers yet" of poor dear Richard Monckton Milnes, Lord Houghton.
[FN#491] Al-Hakk = the Truth, one of the ninety-nine names of Allah.
[FN#492] The Moslem is still unwilling to address Salam (Peace be with you) to the Christian, as it is obligatory (Farz) to a Moslem (Koran, chapt. iv. and lxviii.). He usually evades the difficulty by saluting the nearest Moslem or by a change of words Allah Yahdi-k (Allah direct thee to the right way) or "Peace be upon us and the righteous worshipers of Allah" (not you) or Al-Samm (for Salam) alayka = poison to thee. The idea is old: Alexander of Alexandria in his circular letter describes the Arian heretics as "men whom it is not lawful to salute or to bid G.o.d-speed."
[FN#493] Koran x.x.xvi. 82. I have before noted that this famous phrase was borrowed from the Hebrews, who borrowed it from the Egyptians.
[FN#494] The story of Moses and Khizr has been noticed before.
See Koran chapt. xviii. 64 et seq. It is also related, says Lane (ii. 642), by Al-Kazwini in the Ajaib al-Makhlukat. This must be "The Angel and the Hermit" in the Gesta Romanorum, Tale lx.x.x.
which possibly gave rise to Parnell"s Hermit; and Tale cxxvii.
"Of Justice and Equity." The Editor says it "contains a beautiful lesson:" I can find only excellent excuses for "doing evil that good may come of it."
[FN#495] Koran chapt. v.108.