29

  Fire is forbidden as a punishment amongst Moslems, the idea being that it should be reserved for the next world. Hence the sailors fear the roasting more than the eating: with ours it would probably be the reverse. The Persian insult “Pidar-sokhtah” = (son of a) burnt father, is well known. I have noted the advisability of burning the Moslem’s corpse under certain circumstances: otherwise the murderer may come to be canonised.

30

  Arab. “Mastabah” = the bench or form of masonry before noticed. In olden Europe benches were much more used than chairs, these being articles of luxury. So King Horne “sett him abenche;” and hence our “King’s Bench” (Court).

31

  This is from the Bresl. Edit. vol. iv. 32: the Calc. Edit. gives only an abstract and in the Bul. Edit. the Ogre returned “accompanied by a female, greater than he and more hideous.” We cannot accept Mistress Polyphemus.

32

  This is from Al-Kazwini, who makes the serpent “wind itself round a tree or a rock, and thus break to pieces the bones of the breast in its belly.”

33

  “Like a closet,” in the Calc. Edit. The serpent is an exaggeration of the python which grows to an enormous size. Monstrous Ophidia are mentioned in sober history, e.g. that which delayed the army of Regulus. Dr. de Lacerda, a sober and sensible Brazilian traveller, mentions his servants sitting down upon a tree-trunk in the Captaincy of Sam Paulo (Brazil), which began to move and proved to be a huge snake. F. M. Pinto (the Sindbad of Portugal though not so respectable) when in Sumatra takes refuge in a tree from “tigers, crocodiles, copped adders and serpents which slay men with their breath.” Father Lobo in Tigre (chapt. x.) was nearly killed by the poison-breath of a huge snake, and healed himself with a bezoar carried ad hoc. Maffæus makes the breath of crocodiles suavissimus, but that of the Malabar serpents and vipers “adeo teter ac noxius ut afflatu ipso necare perhibeantur.”

34

  Arab. “Aurat”: the word has been borrowed by the Hindostani jargon, and means a woman, a wife.

35

  So in Al-Idrísi and Langlès: the Bres. Edit. has “Al-Kalásitah”; and Al-Kazwini “Al-Salámit.” The latter notes in it a petrifying spring which Camoens (The Lus. x. 104), places in Sunda, i.e. Java-Minor of M. Polo. Some read Salabat-Timor, one of the Moluccas famed for sanders, cloves, cinnamon, etc. (Purchas ii. 1784.)

36

  Evidently the hippopotamus (Pliny, viii. 25; ix. 3 and xxiii. 11). It can hardly be the Mulaccan Tapir, as shields are not made of the hide. Hole suggests the buffalo which found its way to Egypt from India viâ Persia; but this would not be a speciosum miraculum.

37

  The ass-headed fish is from Pliny (ix. cap. 3): all those tales are founded upon the manatee (whose dorsal protuberance may have suggested the camel), the seal and the dugong or sea-calf. I have noticed (Zanzibar i. 205) legends of ichthyological marvels current on the East African seaboard; and even the monsters of the Scottish waters are not all known: witness the mysterious “brigdie.” See Bochart De Cetis i. 7; and Purchas iii. 930.

38

  The colossal tortoise is noticed by Ælian (De Nat. Animal. xvi. 17), by Strabo (Lib. xv.), by Pliny (ix. 10) and Diodorus Siculus (iv. 1) who had heard of a tribe of Chelonophagi. Ælian makes them 16 cubits long near Taprobane and serving as house-roofs; and others turn the shell into boats and coracles. A colossochelys was first found on the Scwalik Hills by Dr. Falconer and Major (afterwards Sir Proby) Cantley. In 1867 M. Emile Blanchard exhibited to the Académie des Sciences a monster crab from Japan 1.20 metres long (or 2.50 including legs); and other travellers have reported 4 metres. These crustacea seem never to cease growing and attain great dimensions under favourable circumstances, i.e. when not troubled by man.

39

  Lane suggests (iii. 97), and with some probability, that the “bird” was a nautilus; but the wild traditions concerning the barnacle-goose may perhaps have been the base of the fable. The albatross also was long supposed never to touch land. Possibly the barnacle, like the barometz or Tartarean lamb, may be a survivor of the day when the animal and vegetable kingdoms had not yet branched off into different directions.

40

  Arab. “Zahwah,” also meaning a luncheon. The five daily prayers made all Moslems take strict account of time, and their nomenclature of its division is extensive.

41

  This is the “insane herb.” Davis, who visited Sumatra in 1599 (Purchas i. 120) speaks “of a kind of seed, whereof a little being eaten, maketh a man to turn foole, all things seeming to him to be metamorphosed.” Linschoten’s “Dutroa” was a poppy-like bud containing small kernels like melons which stamped and administered as a drink make a man “as if he were foolish, or out of his wits.” This is Father Lobo’s “Vanguini” of the Cafres, called by the Portuguese dutro (Datura Stramonium) still used by dishonest confectioners. It may be Dampier’s Ganga (Ganjah) or Bang (Bhang) which he justly describes as acting differently “according to different constitutions; for some it stupefies, others it makes sleepy, others merry and some quite mad.” (Harris, Collect. ii. 900). Dr. Fryer also mentions Duty, Bung and Post, the Poust of Bernier, an infusion of poppy-seed.

42

  Arab. “Ghul,” here an ogre, a cannibal. I cannot but regard the “Ghul of the waste” as an embodiment of the natural fear and horror which a man feels when he faces a really dangerous desert. As regards cannibalism, Al-Islam’s religion of common sense freely allows it when necessary to save life, and unlike our mawkish modern sensibility, never blames those who

Produxere animos.

43

  For Cannibals, see the Massagetæ of Herod (i.), the Padæi of India (iii.), and the Essedones near Mæotis (iv.); Strabo (lib. iv.) of the Luci; Pomponius Mela (iii. 7) and St. Jerome (ad Jovinum) of Scoti. M. Polo locates them in Dragvia, a kingdom of Sumatra (iii. 17), and in Angaman (the Andamanian Isles?), possibly the ten Maniolai which Ptolemy (vii.), confusing with the Nicobars, places on the Eastern side of the Bay of Bengal; and thence derives the Heraklian stone (magnet) which attracts the iron of ships (See Serapion, De Magnete, fol. 6, Edit. of 1479, and Brown’s Vulgar Errors, p. 74, 6th Edit.). Mandeville finds his cannibals in Lamaray (Sumatra) and Barthema in the “Isle of Gyava” (Java). Ibn Al-Wardi and Al-Kazwini notice them in the Isle Saksar, in the Sea of the Zanj (Zanzibar): the name is corrupted Persian “Sag-Sar” (Dogs’-heads) hence the dog-descended race of Camoens in Pegu (The Lus. x. 122). The Bresl. Edit. (iv. 52) calls them “Khawárij” = certain sectarians in Eastern Arabia. Needless to say that cocoa-nut oil would have no stupefying effect unless mixed with opium or datura, hemp or henbane.

44

  Black pepper is produced in the Goanese but we must go south to find the “Bilád al-Filfil” (home of pepper) i.e. Malabar. The exorbitant prices demanded by Venice for this spice led directly to the discovery of The Cape route by the Portuguese; as the “Grains of Paradise” (Amomum Granum Paradisi) induced the English to explore the West African Coast.

45

  Arab. “Kazdír.” Sansk. “Kastír.” Gr. “Kassiteron.” Lat. “Cassiteros,” evidently derived from one root. The Heb. is “Badih,” a substitute, an alloy. “Tanakah” is the vulg. Arab. word, a congener of the Assyrian “Anaku,” and “Kala i” is the corrupt Arab. term used in India.

46

  Our Arabian Ulysses had probably left a Penelope or two at home and finds a Calypso in this Ogygia. His modesty at the mention of womankind is notable.

47

  These are the commonplaces of Moslem consolation on such occasions: the artistic part is their contrast with the unfortunate widower’s prospect.

48

  Lit. “a margin of stone, like the curb-stone of a well.”

49

  I am not aware that this vivisepulture of the widower is the custom of any race but the fable would be readily suggested