[1] The proclamation of the Marquis Wellesley, after the formation of the college of Fort William; encouraging the pursuit of Oriental literature among the natives by original compositions and translations from the Persian, &c, intoHindustani.
[2] "TheBagh O Bahar," i.e. "The Garden and Spring;" which may be better called, "The Garden of Spring," or the "Garden of Beauty." The less appropriate title of "Bagh O Bahar" was chosen merely in order that the Persian letters composing these words, might, by their numerical powers, amount to 1217, the year of the Hijra in which the book was finished.—Vide Hind. Gram., page 20.
[3]Mir Ammanhimself explains the origin and derivation of these words in his preface, and we cannot appeal to a better authority.
[4] Literally, "in consequence of its being traversed or walked over."
[5]Hakim Firdausi, the Homer of Persia, who wrote the history of that country, in his celebrated epic entitled the "Shah-nama,"or Book of Kings.
[6] I have translated into plain prose all the verses occurring in the original. I have not the vanity to think myself a poet; and I have a horror of seeing mere doggrel rhymes—such as the following—
"Mighty toil I've borne for years thirty,I have revived Persia by thisPursi."
These elegant effusions are of the "Non hominies, non Dî, &c." description.
[7] That is to say, he has introduced the elegance and correctness of theUrdulanguage, or that of the Upper Provinces, intoBengal. In fact, theBengaliswho speak a wretched jargon of what they are pleased to callHindustani, (in addition to their native tongue,) would scarcely be understood atAgraorDilli; and those two cities are the best sites to acquire the realUrduin perfection; there the inhabitants speak it not only correctly but elegantly.
[8] The Muhammadans believe that the body of their prophet cast no shadow.Mustafameans "The Chosen," "The Elected," one of Muhammad's titles.
[9] As a general rule, all Muhammadan books begin with a few sentences devoted to the praise of God and the eulogy of the prophet Muhammad; to which some add a blessing on the twelveImams.
[10] The twelveImamsare the descendants of the prophet, by his daughterFatima, who was married to her cousin-german'Ali,who is considered as the firstImam; the other eleven were the following, viz.,Hasan, the son of'Ali; Husain, the son of'Ali;'Ali, surnamedZainu-l-'Abidin,son ofHusain; Muhammad, son of the last mentioned;Ja'far Sadik, son ofMuhammad; Musa-l-Kazim,son ofJa'far; 'Al-i Raza, son ofMusa; Muhammad, son of'Ali Raza; 'Ali 'Askari, son ofMuhammad; Hasan 'Askari: and lastlyMuhammad Mahdi. With regard to this last and twelfthImam, some say, very erroneously, that he is yet to appear. Now the fact is, the twelfthImamhas appeared. He lived and died like the rest of the sainthood; otherwise what would be the use of praying for him? The Muhammadans offer up prayers for the dead, but I never heard of their praying for the unborn.
[11]
[12] Much nonsense has been written about thisFasliaera. We are told that "it dates from the Christian year 592 3/4"! but the fact is that it was established no further back than the reign of Akbar. It was engrafted on the Hijri aera in the first year of that monarch's reign, with this proviso, that theFasliyears should thenceforth go on increasing bysolarcalculation, and not by lunar; hence, every century the Hijri aera gains three years on theFasli, and in Mir Amman's time the difference had amounted to nearly eight years.
[13] Aghatis a long flight of steps, of stone or brick, leading to a river for the purpose of bathing, drawing water, embarking or disembarking. It is a high object of ambition in India, among the wealthier classes of natives, to construct theseghats, and this species of useful ostentation has produced some magnificent structures of the kind on the riversGanges, andJumna, which are of great public utility.
[14] The reader will do well in the first place to pass over this very clumsy parenthesis in the original; and return to it after he has finished the rest of the paragraph.
[15] The Honourable Company's European servants, civil, military, and medical.
[16] A celebrated Persian poet ofDilli; his odes are very elegant, and have great poetical genius; he was, as a Persian poet, inferior to none: he is the original author of this "Tale of the Four Darwesh."
[17] The author seems to useDilliorDihliindifferently for the northern metropolis of India, vulgarly calledDelhi.
[18]Zari Zar-bakhshmeans the bestower of gold;Nizamu-d-Din Auliyawas a famous holy personage of Upper India, and holds the first rank in the list of the saints ofHindustan. His shrine is atDilli, and resorted to by thousands of devotees, and many tales are told of his inspired wisdom, his superior beneficence, his contempt of the good things of this world, and his uncommon philanthropy.
[19] TheKosis a measure of distance nearly equal to two English miles, but varying in different provinces.
[20] TheMuhammadans, after being cured of sickness or wounds, also their women, after recovery from child-bed, always bathe in luke-warm water; which is called the ablution of cure.
[21] A mere novice in the language would say thatMir Ammanwrites "bad grammar" here! He uses the singular pronoun "wuh" instead of "we." NowMir Ammandistinctly tells us that he gives us the languageas it is. He did not make it—and, furthermore, nothing is more common amongHindustaniwriters than to use the singular for the plural, and "vice versâ."—Vide Grammar, page 114.
[22] Mr. Ferdinand Smith adds the following note: "How proud the slave seems of his chains!—but such is the nature of Asiatic minds, under the baneful influence of Asiatic despotism." Now, this criticism is absurd enough. Have not we in England the titles of "Ladies in waiting," "Grooms," &c., innumerable, which honours are borne by our nobility and gentry?
[23] The family ofTaimur, or Tamerlane; a pageant of which royal race still sits on the throne ofDilli, under the protection of the British government. He is happier, and has more comforts of life, than his family have had for the last century.
[24] Literally, "why explain that which is self evident" a Persian saying.
[25] The founder of theJutprincipality; they were once very powerful inUpper-Hindustan. Ranjit Sing, RajaofBhartpurat the commencement of the present century, who so gallantly defended that place against our arms, was a son ofSuraj Mal, who was killed while reconnoitring theMughalarmy. TheJatsare the best agriculturists in India, and good soldiers in self defence; for since the spirit whichSuraj Malinfused, evaporated, they have always preferred peace to war. They built some of the strongest places in India.
[26]Ahmad Khan, theDurraniorAfghan, became king ofKabulafter the death ofNadir Shah. He was the father ofTaimur Shah, who keptUpper Hindustanin alarm for many years with threats of invasion.Shuja'u-l-Mulk, whom we seated on the throne ofKabulsome fifteen years ago, was descended from him.
[27]'Azim-abidis theMuhammadanname ofPatna. On theMuhammadanconquest, many of theHindunames of cities were changed forMuhammadannames, such asJahangir-abadorJahangir-nagarforDacca, Akbar-abadforAgra, Shahjahan-abadforDilli, &c.
[28] Literally, "water and grain."
[29] Literally, "has existed during the fourjugas," or fabulous ages of theHindus, i.e., since the creation of the world.
[30] TheBhakha, orBhasha, par excellence, is theHindudialect spoken in the neighbourhood ofAgra, Mathura, &c. in theBrajdistrict; it is a very soft language, and much admired inUpper Hindustan, and is well adapted for light poetry. Dr. Gilchrist has given some examples of it in his grammar of theHindustanilanguage, and numerous specimens of it are to be found in thePrem Sagar, and other works published more recently.
[31]Mahmud, the first monarch of the dynasty ofGhazni, was the son of the famousSabaktagin. Ha invadedHindustanin A.H. 392, or A.D. 1002. The dynasty was calledGhaznawi, from its capitalGhazna, or as now commonly writtenGhazni.
[32] Two dynasties of kings who reigned inUpper Hindustanbefore the race ofTaimur.
[33]Timur, (orTaimuras it is pronounced in India) invadedHindustanA.D. 1398.
[34] Thebazar, that part of a city where there are most shops; but the word is applied to various parts of a city, where various articles are sold, as the clothbazar, the jewelbazar, &c.
[35]Shahjahanwas the most magnificent king ofDilli, of the race ofTaimur, Sahib Kiranwas one of his titles, and means, Prince of the Happy Conjunction; i.e. the conjunction of two or more auspicious planets in one of the signs of the Zodiac at the hour of birth. Such was the case at the birth ofTaimur, who was the first we read of asSahib-Kiran. As a contradistinction,Shahjahanis generally calledSahib Kirani Sani, or the secondSahib Kiran. It never waw applied, as Ferdinand Smith states, toallthe emperors ofDilli. It may be mentioned, that a very extraordinary conjunction of the planets in the sign Libra took place in A.D. 1185, just about the period ofJangis Khan'sappearance as a conqueror; but I am not aware that he was thence called aSahib Kiran, as he did not happen to bebornunder the said conjunction.
[36] The fort, or rather fortified place, ofDilli, and the great mosque, called theJuma' Masjid.
[37] The famousTakhti Ta,us, or peacock throne, made by the magnificentShahjahan, the richest throne in the world; it was valued at seven millions sterling. Tavernier, the French jeweller and traveller, saw it and describes it in his work. It was carried away byNadir Shahwhen he plunderedDilliin 1739.
[38] The expensive and useless canal which brought fresh water toDilli, whilst the limpid and salutary stream of theJumnaflowed under its walls. The advantages of irrigation to the country, through which it passed, were nothing compared to the expense of its construction.
[39] Literally, "the supreme camp or market."
[40] A Persian expression.
[41]Shah 'Alamthe emperor ofDilli, was then towardsPatnaa tool in the hands ofShuja'u-d-Daula, the NawwabofLakhnau, and Kasim 'Ala Khan, the NawwabofMurshid-abad.
[42] Alluding to the confusion which reigned inUpper Hindustanafter the assassination of'Alamgirthe Second, and the flight ofShah 'Alam. Upper Hindustanwas then in a sad plight, ravaged alternately by theAbdalis, theMarhattas, and theJats—the king a pageant, the nobles rebellious, the subjects plundered and oppressed, and the country open to every invader—though this was near 100 years ago, and although they had some government, justice, and security from 1782 to 1802, yet the country had not even then recovered from the severe shock.
[43] The word is used in the singular, both byMir Ammanand the original author,Amir Khusruaccording to a well-known rule in Persian syntax, viz., "a substantive accompanied by a numerical adjective dispenses with the plural termination," as "haft roz," "seven days," not "haft rozha. The Persian termdarwesh, in a general sense, denotes a person who has adopted what by extreme courtesy is called a religious life, closely akin to the "mendicant friar" of the middle ages; i.e., a lazy, dirty, hypocrital vagabond, living upon the credulous public. The corresponding term in Arabic isFakir; and inHindi,Jogi.
[44] The wordRummeans that empire of which Constantinople is the capital, and sometimes called, in modern times, Romania. It was originally applied to the Eastern Roman Empire, and, at present, it denotes Turkey in Europe and Asia.
[45]Naushirwanwas a king of Persia, who died in A.D. 578. He is celebrated in oriental history for his wisdom and justice. During his reignMuhammadthe prophet was born. The Persian writings are full of anecdotes ofNaushirwan'sjustice and wisdom.
[46]Hatimor ratherHatim Tai, is the name of an Arab chief, who is celebrated for his generosity and his mad adventures, in an elegant Persian work calledKissae Hatim Tai. This work was translated into English for the Asiatic Translation Fund in 1830.
[47] Called alsoKustuntuniyaby the Persians, andIstambol, alsoIslambol, by the Turks.
[48] Theshabi baratis a Mahometan festival which happens on the full moon of the month ofSha'ban; illuminations are made at night, and fire-works displayed; prayers are said for the repose of the dead, and offerings of sweetmeats and viands made to their manes. A luminous night-scene is therefore compared to theshabi barat.
[49] I warrant you there were no "tickets of leave" granted in those blessed days.
[50] This means an impertinent, or rather achaffing, question, like our own classic interrogation, "Does your mother know you'ra out?"
[51] It is incumbent on every goodMusalmanto pray five times in the twenty-four hours. The stated periods are rather capriciously settled:—1st. The morning prayer is to be repeated between daybreak and sunrise; 2nd. The prayer of noon, when the sun shows a sensible declination from the meridian; 3rd. The afternoon prayer, when the sun is near the horizon that the shadow of a perpendicular object is twice it's length; 4th. The evening prayer, between sunset and close of twilight; 5th. The prayer of night, any time during the darkness. The inhabitants of Iceland and Greenland would find themselves sadly embarrassed in complying with these pious precepts, bequeathed byMuhammadto thetrue believers, as they call themselves.
[52] The Asiatics considermalechildren as the light or splendour of their house. In the original there is a play upon the word "diya" which, as a substantive signifies "a lamp;" and as a verbal participle it denotes "given," or "bestowed."
[53] The literal meaning is—"There is no one as the bearer of his name, and the giver of water."
[54] The Mirror Saloon, called by the Persians, and from them by theHindustanis, Shish Mahall, is a grand apartment in all oriental palaces, the walls of which are generally inlaid with small mirrors, and their borders richly gilded. Those ofDilliandAgraare the finest inHinduistan.
[55] "The messenger was the white hair in his majesty's whiskers.
[56] Called in the original,Pain Bagh. Most royal Asiatic gardens have aPain Baghor lower terrace adorned with flowers, to which princes descend when they wish to relax with their courtiers.
[57] TheDiwani' Amm, or Public Hall of Audience in eastern palaces, is a grand saloon where Asiatic princes hold a more promiscuous court than in theDiwani Khass, or the Private Hall of Audience.
[58] TheMusalla, is generally in Persia a small carpet, but frequently a fine mat inHindustan, which is spread for the performance of prayer. The devotee kneels and prostrates himself upon it in his act of devotion. It is superfluous to remark that theMuhammadanspray with their face turned towardsMecca, as far as they can guess its direction. Jerusalem was the original point, but the prophet, (it is said,) in a fit of anger, changed it toMecca.
[59]Khiradmandmeans wise; as a man's name it corresponds to our "Mr. Wiseman," or as the French have it "Monsieur le Sage." It does not necessarily follow, however, that every Mr. Wiseman is a sage.
[60] TheDiwani Khass, or Private Hall of Audience, is a grand saloon, where only the king's privy councillors or select officers of state are admitted to an audience.
[61] As Asiatic princes in general pass the most part of their time in theharamor in seclusion, eunuchs are the usual carriers of messages, &c.
[62] The posture of respect, as to stand motionless like a statue, the eyes fixed on the ground, and the arms crossed over the waist.
[63] Literally, "rings or circles had formed round his eyes, and his visage had turned yellow." The term "yellow" is used among the dark-complexioned people of the East in the same sense as our word "pale," or the Latin "pallidus," to indicate fear, grief, &c.
[64] The Asiatics reckon the animal species at 18,000; a number which even the fertile genius of Buffon has not attained. Yet the probability is, that the orientals arc nearer the true mark; and the wonder is, how they acquired such correct ideas on the subject.
[65] There is a well-known Eastern saying, that, "On the part of a king, one hour's administration of justice will be of more avail to him on the day of judgment than twenty years of prayer."
[66] Literally, "FakirsandJogis;" either term denotes "hermit" the former being applied to aMusalman, the latter to aHindu.
[67] In India, the day was formerly divided into four equal portions, calledpaharsor watches, of which the second terminated at noon; hence,do-pahar-din, mid-day. In like manner was the night divided; hence,do-pahar-rat, midnight. The firstpaharof the day began at sunrise, and of the night at sunset; and since the time from sunrise to noon made exactly twopahars, it follows that in the north of India thepaharmust have varied from three and a-half hours about the summer solstice, to two and a-half in winter, thepaharsof the night varying inversely. A shallow commentator has said that "thepaharor watch is three hours, and that the day commences at six a.m.," which is altogether incorrect.
[68] TheNaubat-khana, or the royal orchestra, is, in general, a large room over the outer gate of the palace for the martial music.
[69]Nazars, presents made to kings, governors, and masters, &c., on joyful occasions, and on public festivals, generally in silver and gold.
[70] Literally, "when twopaharshad elapsed."—V. note onpahar, supra.
[71] "On them," i.e., for the souls of the dead.
[72] A celebratedHindupoet of UpperHindustan; his poetry is of a sombre hue, but natural and sympathetic; the simile here is, that no creature has yet survived the pressure of the heavens and the earth; the heavens, being in motion, representing the upper millstone, and the earth (supposed to be at rest), the lower millstone.
[73] A figurative expression, denoting, "I may yet have a son and heir."
[74]Fakirsare holy mendicants, who devote themselves to the expected joys of the next world, and abstract themselves from those of this silly transitory scene; they are generally fanatics and enthusiasts—sometimes mad, and often hypocrites. They are much venerated by the superstitious Asiatics, and are allowed uncommon privileges, which they naturally often abuse.
[75] Thekafniis a kind of short shirt without sleeves, of the colour of brick dust, whichFakirswear.
[76] Literally, "paintings on a wall."
[77] Thefanusis a large glass shade open at the top, placed over a lamp or candle as a protection from wind, or bats, &c., when the windows are all open, as is generally the case in hot weather.
[78] TheDevis a malignant spirit, one of the class calledjinnby the Arabs, vide Lane's "Arabian Nights," vol. i. p. 30. Thejinnor genii, however, occasionally behave very handsomely towards the human race, more especially towards those of theMuhammadanfaith.
[79] TheGhulis a foul and intensely wicked spirit, of an order inferior to thejinn. It is said to appear in the form of any living animal it chooses, as well as in any other monstrous and terrific shape. It haunts desert places, especially burying grounds, and is said to feed on dead human bodies.
[80] This is a general exclamation when Asiatics sneeze, and with them, as with the ancients, it is an ominous sign.
[81]Kalandarsare a more fanatic set ofFakirs. Their vow is to desert wife, children, and all worldly connexions and human sympathies, and to wander about with shaven heads.
[82] The introduction of thehukkais an improvement ofMir Amman's; as that luxury was unknown in Europe and Asia at the time ofAmir Khusru.
[83] The termAzad, "free, or independent," is applied to a class of Darweshes who shave the beard, eyelashes and eyebrows. They vow chastity and a holy life, but consider themselves exempt from all ceremonial observances of theMuhammadanreligion.
[84] Literally, "is an immense mountain."
[85] The phrasedo zanu ho baithnadenotes a mode of sitting peculiar, more especially, to the Persians. It consists in kneeling down and sitting back on one's heels, a posture the very reverse ofeasy, at least, so it appears to us good Christians, accustomed to the use of chairs &c.
[86] Arabia Felix, the south-west province of the peninsula.
[87]Maliku-t-Tujjarmeans the chief of merchants; it is a Persian or Arab title. The first title the East India Company received from the court ofDilliwas'Umdatu-t-Tujjar, or the noble merchants.Haji Khalil, the ambassador from Persia to the Bengal government, who was killed at Bombay, wasMaliku-t-Tujjar; and after himMuhammad Nabi Khan, who likewise was ambassador from the Persian court, and came to Bengal; he has since experienced the sad uncertainty of Asiatic despotism; being despoiled of his property, blinded, and turned into the streets ofShirazto beg.
[88] The peculiar dress worn byfakirs. V. "Qanooni Islam"
[89] Theseli, orsaili, is a necklace of thread worn as a badge of distinction by a certain class offakirs.
[90] The fortieth day is an important period inMuhammadanrites; it is the great day of rejoicing after birth, and of mourning after death. To dignify this number still more, sick and wounded persons are supposed, by oriental novelists, to recover and perform the ablution of cure on the fortieth day. The number "forty" figures much in the Sacred Scriptures, for example, "The flood was forty days upon the earth." The Israelites forty years in the wilderness, &c., &c.
[91] TheFatihais the opening chapter of theKur,an, which, being much read and repeated, denotes a short prayer or benediction in general.
[92] This is the general mode of investiture inHindustanto offices, places, &c.; to which akhil'at, or honorary dress, is added.
[93] That part of a dwelling where male company are received.
[94]Farrashesare servants whose duty it is to spread carpets, sweep them and the walls; place themasnads, and hang up thepardasandchicks, pitch tents, &c.
[95]Pardasare quilted curtains, which hang before doors, &c.
[96]Chicksare curtains, or hanging screens, made of fine slips ofbamboos, and painted and hung up before doors and windows, to prevent the persons inside from being seen, and to keep out insects; but they do not exclude the air, or the light from without. If there is no light in a room, a person may sit close to thechick, and not be seen by one who is without.—However, no description can convey an adequate idea ofpardasandchicksto the mere European.
[97] I hope the reader will pardon me for the use of this old-fashioned Scottish expression which conveys the exact meaning of the original, viz., "muft par khane-pine-wale", i.e, "gentlemen who eat and drink at another's cost." The English terms, "parasites," or "diners out," do not fully express the meaning, though very near it.
[98] Literally, "quaff the wine of theKetaki, and pluck the flower of the rose." TheKetaki, a highly odoriferous flower, was used in giving fragrance to the wine.
[99] A Persian proverb, like our own "Lightly come, lightly go."
[100] A personage famed for his wealth, like the Croesus of the Greeks.
[101] The reader will observe, in the original, that the termsrah-bat, a "highway," andbhent-mulakat, "a meeting," consist each of two nouns denoting precisely the same thing, only one of them is ofMusalmanusage, and the otherHindu. Such expressions are very common in the language.
[102] Literally, "blacktakas," or copper coins, in opposition to "white" or silver; an expression similar to what we, in the vernacular call "browns."
[103]Sharbatis a well-known oriental beverage, made in general with vegetable acids, sugar and water; sometimes of sugar and rose water only; to which ingredients some goodMusalmans, on the sly, add aleettlerum or brandy.
[104]Pulao, (properly "pilav," as pronounced by the Persians and Turks,) is a common dish in the East. It consists of boiled rice well dried and mixed with eggs, cloves and other spices, heaped up on a plate, and inside of this savoury heap is buried a well-roasted fowl, or pieces of tender meat, such as mutton, &c.; in short, any good meat that may be procurable.
[105]Kababis meat roasted or fried with spices; sometimes in small pieces, sometimes minced, sometimes on skewers, but never in joints as with us, though they makekababsof a whole lamb or kid.
[106] Thetorais a bag containing a thousand pieces (gold or silver). It is used in a collective sense, like the termkisa, or "purse," among the Persians and Turks; only thekisaconsists of five hundred dollars, a sum very nearly equal to 1000rupis.
[107] The word in the original isDamishk, an Indian corruption of the ArabicDimashk, which latter mode of pronunciation I have followed in my printed edition.
[108] The grand street where all the large shops are. In oriental towns of considerable size, there is generally a distinctbazarfor each species of goods, such as "the clothbazar," "the jewellerybazar," &c.
[109] The merchant would have rather a puzzling voyage of it, if he went by sea from Yaman to Damascus.
[110] The sacred rupee, or piece of silver, is a coin which is dedicated to theImam Zamin,or "the guardianImam, (a personage nearly allied to the guardian saint of a good Catholic), to avert evils from those who wear them tied on the arm, or suspended from the neck.
[111] To mark the forehead withtika, or curdled milk, is a superstitious ceremony inHindustan, as a propitious omen, on beginning a voyage or journey. It is probable that theMusulmansof India borrowed this ceremony, among several others, from theHindus.
[112] Literally, "when half the night was on this side, and half on that."
[113] Thedopattais a large piece of cloth worn by women, which covers the head and goes round the body; the act of drawing herdopattaover her face is mentioned as a proof of her modesty. Men likewise wear thedopattaflung over the shoulders, or wrapped round the waist. It is often of gauze and muslin.
[114] This isMir Amman'splain expression. Ferdinand Smith's translation savours somewhat of the Hibernian, viz., "She still loves him who has murdered her."
[115] "Theghariis the 60th part of 24 hours, or 24 of our minutes. It may be observed that theghariwas a fixed quantity, not subject to variation, like thepahar, which last, in the north of India, was made to vary from seven to ninegharies, according to the season of the year, or as it referred to the day or night in the same season. Since the introduction of European watches and clocks, the termghariis applied to the Christian hour of sixty minutes.
[116] Literally, "became such a mountain."
[117]'Isais the name of Jesus among theMuhammadans; who all believe, (from the New Testament, transfused into theKuran,) in the resurrection of Lazarus, and the numerous cures wrought by our Saviour. This, perhaps, inducedMir Ammanto call the wonder-performing barber and surgeon'Isa.
[118] The Arabic expression issalam 'alaikumor'alaika, i.e. "Peace be on you" or "on thee." This mode of greeting is used only towardsMusulmans; and when it has passed between them, it is understood to be a pledge of friendly confidence and sincere good will.
[119] Thenimis a large and common tree in India, the leaves of which are very bitter, and used as a decoction to reduce contusions and inflammations; also to cleanse wounds.
[120] The spirit drawn from the leaves of an aromatic tree which grows inKashmir, calledBed-Mushk; it is a tonic and exhilarating.
[121] A humble deportment when addressing superiors in India; and through complaisance, used sometimes to equals.
[122] An act of ceremony ever observed amongst the well-bred in India, when a visitor takes leave.'Itris the essence of any flower, more especially of the rose (by us corruptly called "otto of roses"); andbetelis a preparation of the aromatic leaf so generally used in the East, more especially in India. The moment they are introduced, it is a hint to the visitor to take leave.
[123] Thekhil'atis a dress of honour, in general a rich one, presented by superiors to inferiors. In the zenith of theMughalempire thesekhil'atswere expensive honours, as the receivers were obliged to make rich presents to the emperor for thekhil'atsthey received. Thekhil'atis not necessarily restricted to a rich dress; sometimes, a fine horse, or splendid armour, &c., may form an item of it.
[124] The wordpari, "a fairy," is frequently used figuratively to denote a beautiful woman.
[125]Masnadmeans literally a sort of counterpane, made of silk, cloth, or brocade, which is spread on the carpet, where the master of the house sits and receives company; it has a large pillow behind to lean the back against, and generally two small ones on each side. It also, metaphorically, implies the seat on which kings,nawwabs, and governors sit the day they are invested with their royalty, &c. So that to say thatShah-'Alamsat on themasnadon such a day, means that he was on that day invested with royalty.
[126] Asiatics divide the world into seven climes; so to reign over the seven climes means, metaphorically, to reign over the whole world; king of the seven climes was one of the titles of the Mogul emperors.
[127] Literally, "it was not in the power of eyesight to dwell upon her splendour."
[128] A Persian proverb, somewhat illustrative of a story told of a West India "nigger," whom his master used to over-flog. "Ah, massa," said Sambo, "poor man dare not vex—him damned sorry though."
[129] TheKalam-dan,literally "the pen-holder," means here the small tray containing pens, inkstand, a knife, &c.
[130]Tirpauliyameans three arched gates; there are many such which divide grand streets in Indian cities, and may be compared to our Temple Bar in London, only much more splendid.
[131] Ethiopian, or Abyssinian slaves, are commonly calledSidis. They are held in great repute for honesty and attachment.
[132] Thechaukis in general a large square in Asiatic cities, where are situated the richest shops; it is sometimes a large wide street.
[133] In the original there is a play on the word'alamwhich signifies "beauty," "the world," also "a multitude of people," or what the French call "tout le monde."
[134] Literally, "the observance of the [form of greeting] "sahib salamat," or "salam 'alaika," by which he had been at first accosted by his customer.—Vide note on this subject, page 41.
[135] The verbuthnalike the Persianbar-khastanis used idiomatically in the sense of "to go away," to "vanish."
[136] Literally, "your command is on my head and eyes," a phrase imitated from the Persian "ba sar o chashm."
[137] The phrase "rah dekhna," literally to look at the road," (by which a person is expected to come;) hence, very naturally and idiomatically it signifies "to be anxiously waiting for one." Again,rah dikhanais the causal form, signifying "to make one wait," of "keep one waiting."
[138] The wordjanwarmeans "an animal," in general; but it is frequently used in the more restricted sense of "a bird".
[139] The "evil eye" is a supersitious motion entertained by the ignorant inallcountries even until this day. The Asiatics suppose that uncommon qualities of beauty, fortune or health, raise an ominous admiration admiration, which injures the possessor. To tell parents that their children are stout and healthy, is amal-à-proposcompliment; also to congratulate women on their healthy appearance is often unwelcome; the same ridiculous and supersitious accompany all admiration of beauty, fortune, &c. For this reason the visitor, in this case, do not compliment his host on the beauty of his person or the splendour of his dress; but instead make use of the above exclamation.
[140] A celebrated musical performer in upperHindustan, and considered as the first in his art. He lived in the reign ofAkbar, somo 300 years ago.
[141] A celebrated singer in upperHindustan, who lived about 600 years ago.Tan-SenandBa,oraare still held in the highest reverence by singers and musical performers. In the original, there is a play on the words totanandba,orawhich scarcely needs to be pointed out.
[142] The original is, "jis Ki itni ta'rif aur ishtiyak zahir kiya," where the wordkiyaagrees withishtiyakonly, being the noun nearest. A shallow critic would be apt to say that this is bad grammar.
[143] "La haul parhna," to repeat or recite the "La haul," or more fully, "La haul wa la kuwwat illa b-Illahi;" meaning, "there is no power nor strength but in God." An exclamation used byMusalmansin cases of sudden surprise, misfortune, &c.
[144] The insignia of state among the grandees of India.
[145] Thegulab-pashis a silver or gold utensil, like a French bottle, to sprinkle rose water on the company; the'itr-danone to hold essences, andpik-dunsare of brass or silver to spit in, called by the Frenchcrachoirs.
[146] Theabdar-khanaa room appropriated to the cooling of water in ice or saltpetre, by the servant called theabdar.
[147] Small leaden mugs with covers for the congelation of ice.
[148] To cool the water which they contain; they are made of pewter.
[149] Themasnadand its large back pillow are criterions of Asiatic etiquette. To an inferior or dependant, the master of the house gives the corner of themasnadto sit on; to an equal or intimate friend, he gives part of the large pillow to lean on; to a superior, he abandons the whole pillow, and betakes himself to the corner of themasnad.
[150] A kind ofpalkior sedan, for the conveyance of the women of people of rank in India.
[151] A sign of afflicting surprise.
[152]Majnun, a lover famed in eastern romance, who long pined in unprofitable love forLaili, an ugly hard-hearted mistress. The loves ofYusufandZulaikh@a, KhusruandShirin, also ofLailiandMajnun, are the fertile themes of Persian romance.
[153] TheMuhammadansreckon their day from sunset.
[154] By sitting and drinking with the young merchant, when he ought to wait on his guests, and attend to their entertainment.
[155] A figurative and highly poetic expression as old as Homer. In this instance it is said to signify that the sun had been twogharisabove the horizon.
[156] Literally, "a friendship of two days," where the number two is employed indefinitely to denote "few."
[157] The month ofRamazanconsisting of thirty days, is the Lent of theMuhammadans. During tgat whole period, a goodMusalmanor "true believer," is not allowed either to eat, or drink, or smoke from sunrise to sunset. This naturally explains the anxiety they must feel for the arrival of evening; more especially in high latitudes, should theRamazanhappen in the middle of summer. As a mere religions observance this same fast, enjoined byMuhammad, is the most absurd, the most demoralizing, and the most hurtful to health that ever was invented by priestcraft. The people are forced to starve themselves during the whole day, and consequently they overeat themselves during the whole night, when they ought to be asleep in their beds, as nature intended. Hence they fall by thousands an easy prey to cholera, as happened in Turkey a few years ago. The fast of Lent among tho followers of the Pope of Rome is, though in a less degree, liable to the same censure. Why, instead of these unwholesome observances, do not the priests, whether of Mecca or of Rome, preach unto the people temperance and regularity of living? Ah, I forgot, the priests both of Mecca and of Rome can always grantdispensationsandindulgencesto such good people as can adduceweightyreasons to that effect.
[158] As frogs live in wet, they are not supposed to be extremely subject to catch cold; the simile is introduced to ridicule the extravagant idea of a merchant's son presuming to be in love with a princess. The simile is a proverb.
[159] Washermen in India, in general, wash their linen at theghats, and their dogs of course wander thither from home after them, and back again. This is one of their proverbs, and answers to ours of "Kicked from piller to post."
[160] TheKhutbais a brief oration delivered after divine service every Friday (theMusalmanSabbath,) in which the officiating priest blessesMuhammad, his successors, and the reigning sovereign.
[161] A kind of sedan chair, orpalki.
[162] TheKhabar-darsare a species of spies stationed in various parts of oriental kingdoms in order to forward intelligence to head quarters.
[163] A mode of humble address, when the inferior presumes to state something contrary to what the superior maintains or desires; and as human life in India was, in olden times, not only precarious, but considered as insignificant, the oriental slave acts prudently by begging his life before he presumes to be candid.
[164] Literally, "He who is the changer of hearts."
[165] Here the firstDarweshaddresses himself directly to the other three, who were his patient listeners.
[166] Thejamais an Asiatic dress, something like a modern female gown, only much more full in the skirts. It is made of white cloth or muslin.
[167] A superstitious custom in India; it implies that the person who goes round, sacrifices his life at the shrine of the love, prosperity and health of the beloved object.
[168] Thekaziis the judge and magistrate in Asiatic cities; he performs the rites of marriage, settles disputes, and decides civil and criminal causes. As theMuhammadanlaws are derived from their religious code, theKuran, thekazipossesses both secular and ecclesiastical powers.
[169] All goodMusalmansbathe after performing the rites of Venus, hence the purport of the princess'ssimple questionis obvious enough.
[170] Calledwarku-l-khiyal; it is made from the leaves of thecharas, a species of hemp; it is a common inebriating beverage in India; the different preparations of it is calledganja, bhang, &c.
[171] Literally a "weightykhil'at," owing to the quantity of embroidery on it. The perfection of these oriental dresses is, to be so stiff as to stand on the floor unsupported.
[172] Thepaisais the current copper coin of India; it is the 64th part of a rupee, and is in value as nearly as possible 3/4 of our halfpenny, or a farthing and a-half.
[173] The wordkafirdenotes literally, "infidel," or "heathen." It is here used as a term of endearment, just as we sometimes use the word "wicked rogue."
[174] Literally, "lakhsof rupees." In India money accounts are reckoned by hundreds, thousands,lakhsandcrores, instead of hundreds, thousands, and millions, as with us. A hundred thousands make alakh, and a hundredlakhs, acrore. As the Indian mode of reckoning, though simple enough, is apt to perplex the beginner, let us take for example the number 123456789, which we thus point off,—123,456,789; but in India it would be pointed as follows:—12,34,56,789, and read 12crores, 34lakhs, fifty-six thousand seven hundred and eighty-nine.
[175] Themuwazzinis a public crier, who ascends the turret or minaret of a mosque and calls out to the inhabitants the five periods of prayers; more especially the morning, noon and evening prayers.
[176] This is a proverb, founded on a short story, viz.: "A certain Arab lost his camel; he vowed, if he found it, to sell it for a dinar, merely as a charitable deed. The camel was found, and the Arab sorely repented him of his vow. He then tied a cat on the camel's neck, and went through the city ofBaghdad,exclaiming, 'O, true believers, here is a camel to be sold for adinar, and a cat for a thousanddinars; but they cannot be sold the one without the other.'"
[177]Taksare small recesses in the walls of apartments in Asia, for holding flower-pots, phials of wine, fruits, &c.
[178] In the original it is a proverb, "When evil comes, the dog will bite even the man that is mounted on a camel," said of a person who is extremely unfortunate.
[179] The termbarah-dariis applied either to a temporary pavilion, or a permanent summer-house; it is so called from the circumstance of its having "twelve doors," in honour of the twelveImams.—Vide note, page 4.
[180] The various kinds of fire-works here enumerated admit not of translation.—Vide vocabulary.
[181] A proverb meaning that people or things are well matched; as the soul, at the hour of death, is committed to the charge of good or evil angels, according to its dessert.
[182] A proverb applied to those who act in a manner utterly at variance with their condition.
[183] Thepatkais a long and narrow piece of cloth or silk, which is wrapped round the waist; among the rich ashawlis the generalpatka. The act of throwing one'spatkaround the neck and prostrating one's self at another's feet, is a most abject mark of submission.
[184] Literally, "a collar or yoke, round my neck."
[185] TheMughalprinces in the days of their splendour had guards ofKalmuc, orKilmak, women for their seraglios; they were chosen for their size and courage, and were armed; other Tartar women were likewise taken, but they all went by the general name ofKilmakini.
[186] Here the firstDarweshresumes his address to his three companions.
[187] In a note to my edition of Mr. F. Smith's translation of theBaghobahar, 1851, I inserted the following "petition." "May I request some friend in India, for auld lang syne, to ask any intelligentmunshithe exact meaning ofpanchon hathiyar bandhna, showing him at the same time the original where the expression occurs." To this request I received, a few months ago, a very kind and satisfactory reply from Lieut. J.C. Bayley, 36th Regt., M.N.I., which I have the pleasure here to insert; and at the same time, I beg to return my best thanks to that gentleman. "Thefive weaponsare, 1st, thetalwaror sword; 2nd, thepesh-kabzor dagger; 3rd, thetabaror battle-axe; 4th, thebarchhior lance; 5th, thetir o kamanor the bow and arrows. The phrase,panchon hathiyar bandhnais very nearly equivalent to our expression, 'to be armed cap à pié.'" I may add to Lieut. B.'s obliging account that in more recent times, the "bow and arrows" are very naturally superseded by "a pair of pistols." Still the meaning of the phrase is the same in either case.
[188] The wordchikmakorchikmak, is wrongly called "a flint" in the dictionaries. It merely denotes the piece of steel used in striking a fire. The flint is calledchikmak ka pathar.
[189] Literally, "at the seeing of which the liver would be turned into water."
[190] Thepipalor "ficus religiosa," is a large tree venerated by theHindus; it affords a most agreeable shade, as its leaves are large, in the shape of a heart. Many writers confound it with the "ficus Indicus" or "baniyantree," or rather, they devise an imaginary tree compounded of the two species, investing it with the heart-shaped leaves of the former, and the dropping and multiplying stems of the latter.
[191] Respecting the ceremony called thetasadduk, vide note 3, p. 66.
[192] Literally, "much dust did I sift the dust."
[193]Murtaza 'Ali, the son-in-law of the prophet; one of his surnames isMushkil-kusha,or " the remover of difficulties." TheSaiyids, who pretend to be descended from'Ali, wear green dresses, which is a sacred colour among theMuhammadans.
[194] The phrasechar-zanu ho-baithna, signifies "to sit down with the legs crossed in front as our tailors do when at work." It is the ordnary mode of sitting among the Turks.
[195] Thedalk, ordilk, is a garment made of patches and shreds worn bydarweshes; the epithetdolk-posh, "adalkwearer," denotes a "darwesh," or "mendicant."
[196]Ispahanwas once a fine city. In the time of the Chevalier Chardin, nearly two centuries ago, it was pronounced by that traveller to be the largest in the world. It is now about the size of Brighton; yet a few weeks ago, we saw in the "Illustrated London News," an account of it by aFrenchman(a fire-side traveller), who declares it to be, still, "the largest city in the world!"
[197] TheMuhammadansdivide the world into seven climes, and suppose that a constellation presides over the destiny of each clime.
[198] The Arabic phraselantarani, a corruption ofla-an-tarani, literally signifies "egad, if you saw me [do so and so];" hencelantarani-walais equivalent to our terms, "an egregious egotist," or "great boaster."
[199] A novice in the language would say, "Here a distinction seems to be drawn between the wordszabanandjibh. Both signify 'tongue,' but the former applies to men and the latter to animals." To this profound bit of criticism I should reply—Not so fast, Mr. Novice; a distinction there is, but that is not it. The wordzabanin Persian andHindustanimeans both the fleshy member of the body, called the tongue, and also language or speech, just like our word "tongue," which has both significations. In the former sense it applies alike to man and beast; in the latter it is mere truism to say that it applies to man only.Jibh, inHindiandHindustani, means the tongue only in the sense of the member of the body, never in the sense of speech; hence it is equally applicable to man or brute. Ask any physician who has practised in India theHindustanifor "show the tongue," he will tell youjibh dikla,o, orzaban dikla,o; and if he was a man of discernment, he would usejibhwith aHindu, andzabanwith aMusalman; but I believe he would be perfectly understood, whichever word he used to either party.
[200] The case isHatim'sphilanthropy in respect to the old woodman, which on the part of any other thanHatimmight seem super-human.
[201] It is related by grave historians, thatHatimactually built an alms-house of this description. OnHatim's death, his younger brother, who succeeded him, endeavoured to act the generous in the above manner. His mother dissuaded him, saying, "Think not, my son, of imitatingHatim: it is an effort thou canst not accomplish;" and in order to prove what she said, the mother assumed the garb of afakir, and acted as above related. When she came to the first door the second time, and received her son's lecture on the sin of avarice; she suddenly threw off her disguise, and said, "I told thee, my son, not to think of imitatingHatim. ByhimI have been served three times running, in this very manner, without ever a question being asked."
[202] This and the followingjeu de motscannot be easily explained to a person who does not understand a little Arabic or Persian.
[203] The original is, "as yetDilliis a long way off," a proverb like that of the Campbells—"It is a far cry to Loch Awe."
[204] The expression in the original is soplainas to need no translation.
[205] Some would-be knowing critics inform us that "Dastar-khwan" literally signifies the "turband of the table"!!! How they manage to make such a meaning out of it is beyond ordinary research; and when done, it makes nonsense. They forget that the Orientals never made use of tables in the good old times. Thedastar-khwanis, in reality, both table and table-cloth in one. It is a round piece of cloth or leather spread out on the floor. The food is then arranged thereon, and the company squat round the edge of it, and, after sayingBism-Illah, fall to, with what appetite they may; hence the phrasedastar-khwan par baithna, to sit on, (notat,) the table. The wise critics seem to be thinking of our modern mahogany, which is a very different affair.
[206] In the original, an infinite variety of dishes is enumerated, which are necessarily passed over in the translation, simply, because we have no corresponding terms to express them in any Christian tongue. They would puzzle the immortal Ude himself, or the no less celebrated Soyer, the present autocrat of the culinary kingdom. But my chief reason for passing them over so lightly is the following, viz.: I have fully ascertained from officers home on furlough, that these passages are never read in India, nor is the student ever examined in them. They can interest only such little minds as are of the most contemptibly frivolous description. A man may be a first-rate English or French scholar, yea, an accomplished statesman, without being conversant with the infinite variety of dishes, &c., set down on thecarteof a first-rate Parisian restaurateur.
[207] The Asiatics eat with the right hand, and use no knives or forks; so to draw back the hand from eating is to leave off eating. Of course, spoons are used for broths, &c, which cannot be eaten by the hand.
[208] As it were intended to be stored up and not eaten.
[209] This exceedingly plain expression is, so far from seeming gross or indelicate, considered as a very high compliment among Orientals.
[210] Literally, "recite thela haul," &c, vide note 2, p. 5.
[211]JogisareHinduascetics, or fanatics; some of them let the nails grow through the palm of their hands by keeping their fists shut, &c.
[212] ThemaunisareHinduascetics who vow everlasting silence.
[213] Thesevrasare mendicants of theJainsects.
[214]Majnunis a mad lover of eastern romance, who pined in vain for the cruelLaili.Farhadis equally celebrated as an unhappyamantwho perished forShirin.
[215] The wordsalam, "salutation," is used idiomatically in the sense of our terms "compliments" or "respects," &c. And in that sense it has now become, in India, adopted into the English language.
[216] The marriage portion here alluded to is not to be taken in the vague sense we attach to the term. The wordmahardenotes a present made to, or a portion settled on, the wife at or before marriage.
[217]Nimrozis that part of Persia which comprehends the provinces ofSijistanandMikran, towards the south-east.
[218] Theman, commonly called "maund," a measure of weight, about eighty pounds avoirdupois.
[219] It is needless here to enumerate the stores of various articles detailed in the original, as they will all be found in the vocabulary.
[220] Literally, "her own leavings." In the East it considered a very high compliment on the part of a person of rank to present his guest with the remnants of his own dish.
[221] Literally, "night of power or grandeur," would in that place be "without grandeur." Theshabi kadr, or as the Arabs have it,lailatu-l-kadri, is a sacred festival held on the 27th ofRamazan, being, according to theMusalmans, the night on which theKur,anwas sent down from heaven.
[222] Meaning that, under present circumstances, her commands were altogether out of place.
[223] It is incumbent on good Mussulmans to wash the hands and face before prayers. Where water is not to be had, this ceremony, calledtayammumis performed by using sand instead.
[224]Lukmanis supposed to be the Greek slave Æsop, the author of the Fables.Bu 'Ali Sinais the famous Arab physician and philosopher, by mediæval writers erroneously called Avicenna.
[225]KhizrorKhwaja Khizris the name of a saint or prophet, of great notoriety among theMuhammadans. The legends respecting his origin and life are as numerous as they are absurd and contradictory. Some say he was grandVizirto Solomon, others to Alexander the Great. They all agree, however, that he discovered the water of immortality, and that in consequence of having drunk thereof, he still lives and wanders about on the earth.
[226]Kasrais the title of the King of Persia, hence the Greek forms Cyrus and Chosroes, and most probably the more modern forms Caesar, Kaisar, and Czar. The formKisraused in the text is generally applied toNaushirwan.—Vide note 3, page 13.
[227]Ni'man, alsoNu'man, the name of an ancient king ofHirat, in Arabia.
[228] The first day of the new year, which is celebrated with great splendour and rejoicings.
[229] TheBrahmans, erroneously called Bramins, do not eat meat.
[230] Literally, "she would have repeated theKalima," or "Confession of Faith" of the followers ofMuhammad, which is as follows:—"There is no God but God, andMuhammadis his prophet." Some profane wags have parodied this creed into a Jewish one, viz.—"There ish no God but the monish, and shent per shent (cent. per cent.) ish hish prophet" (profit.)
[231] The common mode to present large sums in specie to princely visitors, is to form a platform with the money, spread themasnadon it, and place the visitor on the rich seat. Mr. Smith states that he had himself seenAsafu-d-Daula, the thenNawwabof Lucknow, receive a lack of rupees in this way fromAlmas, one of his eunuchs.
[232]Chand-rat, is applied to the night on which the new moon is first visible, which night, together with the following day till sunset, constitutes thepahli tarikh, orghurra, that is the first of the lunar month.
[233]Ramazanis the ninthMuhammadanmonth, during which they keep Lent. Vide note, p. 59.
[234] The'Idis the grand festival after the Lent ofRamazanis over. There is another'Id, calledAl-Kurban, in commemoration of Abraham's meditated sacrifice of his son Isaac, or as theMuhammadansbelieve of his son Ishmael.
[235] Literally, "having washed my hands of my life."
[236]Rustam, a brave and famous hero of Persia, whose Herculean achievements are celebrated in theShah-Nama.
[237] Literally, "asalamas low as the carpet;" or as we say, "a bow to the ground."
[238] The various editions of the text readtunna, "a particular kind of tree." In one of my MSS., however, the reading istane, the inflected form oftana, the "trunk of a tree," which is better sense.
[239] Literally, "the parrot of my hand flew away."
[240] TheMuhammadansreckon a hundred and twenty years as the'umri tabi'i, or the natural period of man's life.
[241] The mountain ofKaf, is the celebrated abode of thejinns,paris, anddivs, and all the fabulous beings of oriental romance. TheMuhammadans, as of yore all good Christians, believe that the earth is a flat circular plane; and on the confines of this circle is a ring of lofty mountains extending all round, serving at once to keep folks from falling off, as well as forming a convenient habitation for thejinns, &c., aforesaid. The mountain, (I am not certain on whose trigonometrical authority) is said to be 500farasangsor 2000 English miles in height.
[242] With regard to the plain, simple sentence, "yih kahkar takht uthaya," we have somewhere seen the following erudite criticism, viz.:—"With deference toMir Amman, this is bad grammar. The nominative tokahkaranduthayaought to be the same!!!" Now, it is a great pity that the critic did not favour us here with his notions ofgoodgrammar. Just observe, O reader, how the expression stands in the text: "yih kahkar takht uthaya," and you will naturally ask, "where is the fault in the grammar?" The nominative, or rather the agent, ispari ne, hence the translation, "the fairy, having thus spoken, took up the throne." The poor critic seems to confound "uthaya" with "utha."
[243] One of the would-be poets of our day has translated the above most elegantly and literally, as follows:—
"What mischiefs through this love arise!What broken hearts and miseries!"
[244] TheMuhammadanshave great confidence in charms which are written on slips of paper, along with numerous astrological characters. They consist chiefly of quotations from theKuran, and are often diluted in water, and drank as medicine in various distempers. As the Indian ink and paper can do no harm, and often act as an emetic, they are probably more innocent than the physic administered by eastern physicians, who are the most ignorant of their profession. The fact is, that the soi disant "teachers" of mankind, in all ages and countries—the African fetish, the American Indian sachem, theHindu jogi, theMusalman mulla, and the Romish priest and miracle-monger—have all agreed on one point, viz., to impose on their silly victims a multitude of unmeaning ceremonies, and absurd mummeries, in order to conceal their own contemptible vacuity of intellect.
[245] TheJata-dhari Gusa,inis a sect of fanaticHindumendicants, who let their hair grow and matted, and go almost naked.
[246]Mahadevis aHinduidol; the emblem of the creative power, and generally and naturally represented by the Lingum.
[247]Shevratis aHindufestival, which corresponds nearly with the Mahometanshabi barat.
[248] Plato is supposed by theMuhammadansto have been not only a profound philosopher, but a wise physician. In short, it is too general an idea with them, that a clever man must be a good doctor.
[249] Thelangotorlangotiis a piece of cloth wrapped or fastened round the loins, and tucked in between the feet. It barely conceals what civilization requires should be hid from the public view.
[250]Ma'junis the extract from the intoxicating plant calledcharasorbhang, a species of hemp; it is mixed with sugar and spices to render it palatable. The inebriation it produces fills the imagination with agreeable visions, and the effects are different from those of wine or spirits.
[251] Sixmashasamount to nearly a quarter of an ounce; a sicca rupee weighs elevenmashas.
[252] Literally, "a volume of a book."
[253] This exceedingly absurd story is of Rabbinical origin. I have a strong impression on my mind of having read something very like it long ago in the works of Philo Judaeus, the contemporary of Josephus.
[254] TheIsmi A'zam, or the "Most Mighty Name" [of God] is a magic spell or incantation which the acquirer can apply to wonderful purposes. God hath, among theMuhammadans, ninety-nine names or epithets; theIsmi A'zamis one of the number, but it is only the initiated few who can say which of the ninety-nine it is.
[255] The wordsawabstrictly means, "the reward received in the next world for virtuous actions performed in the present state of existence."
[256] The veiled horseman who rescued the first and secondDarweshesfrom self-destruction.
[257] A Persian proverb.
[258]Badakhshanis a part of the grand province ofKhurasan, and the city ofBalkhis its metropolis, to the eastward of which is a chain of mountains celebrated for producing fine rubies.
[259] All Asiatic princes, like others nearer home, have spies, called "reporters of intelligence," who inform themselves of what passes in public. They are, as a matter of course, the pest of society, and generally corrupt.
[260] Amiskalis four and a halfmashas; our ounce contains twenty-fourmashas. So the ruby weighed more than half an ounce.
[261] The wordrajais theHinduterm for a prince or sovereign. In more recent times it has become a mere empty title, conferred upon richHindusby the Emperor ofDelhi.
[262]Naishapurwas once the richest and grandest city in the province ofKhurasan. It was utterly destroyed byTuli, the son ofJenghis Khan(or more correctly,Changis Ka,an), in A.D. 1221.
[263] Sevenmiskalsare more than an ounce and a quarter.
[264] The term Farang, vulgarly Frank, was formerly applied to Christian Europe in general, with the exclusion of Russia.
[265] Literally, "kissed the ground of obeisance," a Persian phrase, expressive of profound respect.
[266] "The minister's daughter," afterwards called "the young merchant."
[267] The phrasepachas ekmeans "about fifty." It is strange that a certain critic on this work, (who has a prodigiously high opinion of himself,) should have rendered the above passage, "whose age was about forty or fifty years!" Most assuredly, the merest tyro inHindustanican tell him that it cannot have such a latitude as to mean "about forty or fifty." He might just as correctly have said "about fifty or sixty." The phrasepachas ek, as I have stated, means simply "about fifty," i.e., it may beoneyear more or less.
[268] In the text, thewazir-zadiis henceforth calledsaudagar-bachaor the young merchant, being the character under which she, for some time, figures.
[269]morchhals, vulgarly calledchowrees, are fly-flaps, to drive away those troublesome companions; the best kind is made of the fine white long tail of the mountain cow; the others of the long feathers from, the peacock's tail, or the odoriferous roots of a species of grass calledKhas. They are likewise a part of the paraphernalia of state in India.
[270] The titlekhwajameans "chief," or "master;" it is generally applied to rich merchants, &c., such as we would call "men of respectability." The idiomatic London English for it is "governor," or (as it is pronounced) "guv'ner".
[271] Literally, "What difficulty" (is there in so doing).
[272] The city ofNaishapurbeing some 270 miles inland, it would not be easy for the young merchant to reach it by sea. Asiatic story-tellers are not at all particular in regard to matters of geography.
[273]'Ajammeans, in general, Persia; the Arabs use it in the same sense as the Greeks did the word "barbarian;" and all who are not Arabs they call'Ajami; more especially the Persians.
[274]Sara,e, sera,iorcaravanserai, are buildings for the accommodation of travellers, merchants, &c., in cities, and on the great roads in Asia. Those in UpperHindustan, built by the emperors ofDilli, are grand and costly; they are either of stone or burnt bricks. In Persia, they are mostly of bricks dried in the sun. In UpperHindustanthey are commonly sixteen to twenty miles distant from each other, which is amanzilor stage. They are generally built of a square or quadrangular form with a large open court in the centre, and contain numerous rooms for goods, men, and beasts.