loD Gr9r A7 ARABIC PROVERBS: THE MANNERS AND CUSTOMS MODEEN EGYPTIANS, ILLUSTRATED FROM THEIR PROVERBIAL SAYINGS CURRENT AT CAIRO; TEANSLATED AND EXPLAINED BY THE LATE JOHN LEWIS BUECKHARDT. SECOND EDITION. LONDON : BERNARD QUARITCH, 15, PICCADILLY. MDCCCLXXT GIORGIO X LIBR LONDON : UIBRISON AND SONS, PKINTEBS IN ORDINARY TO HER MAJESTT, ST. martin's lane. TRANSLATOE'S PREFACE. Many of the proverbial sayings translated in this volume, were collected by Sheref ed chjn Ihn Asacl, {sJ\ ^\ ^J■\^\ I— j^) a native of Cairo, who lived, it is said, early in the last century, but never acquired a very high literary reputation. The translator found those Proverbs written upon nme or ten leaves in the common-place book of a sheikh, mth whom he was acquainted in this city ; but they wanted explanation or commentary. Of those he has omitted a considerable number, many being alto- gether uninteresting, and others so grossly indehcate that he could, not venture to lay them before the pubhc, although it must be acknowledged that they excelled in wit. Several sayings which appear to have been popular in the time of Ibn Asad, are no longer current ; and these the translator has marked with an asterisk. The original collection he has augmented by some hundreds, committed to paper as he heard them quoted in general society or in the bdzar. Where the sense of a Proverb did not seem quite clear, he IV TRANSLATORS TREFACE. has explained it, or at least noticed tlie meaning commonly assigned to it, as well as any peculiarity of language wherever the provincial idiom differs from the learned Arabic. In this labour he was assisted by many intelligent Arabs of Cairo. The natives, in general, are so fond of figurative language and of witty allusions and comparisons taken from low life, that these sayings are constantly quoted on every common occasion, and express the tendency or moral of an event much better than could be done by a long or flowery speech. Many of these sayings are rhythmical, and sometimes the rhymes are ex- tremely happy ; but the drollery is lost in a plain translation, which has been rendered as literal as possible, and in which the true sense has never been sacrificed to elegance. They are written in the vulgar dialect of Cairo, such as every inhabitant understands and every one uses, except perhaps a few who affect to despise the language of the lower classes. These Proverbs offer a genuine specimen of the Arabic at present spoken in the Egyptian capital, and the same, or very nearly the same, as that used in the towns of the Delta. These sayings are useful, as they serve to show us how the Arabs judge of men and things, and in this respect it must be acknowledged that many are dictated by wisdom and sagacity. Several Scrijotural sayings and maxims of ancient sages will be found here naturalized among Arabs ; as well as some TRANSLATORS PREFACE. V Proverbs which have generally been supposed of European origin. Meidani has collected many sayings that were current among the ancient Arabs at the most bril- liant period of their social state and of their language ; but the present collection offers to our view a different nation and different manners ; it also exhibits in some places an adulterated dialect, and alludes to vices which were probably but little known among the forefathers of the Egyptians. It proves, however, that the language is not by any means so corrupted as various travellers have imagined, and that the principles of virtue and honour, of friendship and true charity, of inde- pendence and generosity, are perfectly well known to the modern inhabitants of Egypt, although very few among them take the trouble of regulating their conduct accordingly. The number of nine hundred and ninety-nine Proverbs might easily have been augmented by one, but the translator refrains from completing the thou- sand, adopting here a notion prevalent among Arabs, that even numbers are unlucky, and that any thing perfect in its quantity is particularly affected by the evil eye. He does not pretend to possess such a thorough knowledge of the learned Arabic as would have enabled him to indicate every instance of dis- crepancy between the language of these popular sayings and that used by the ancient Arabian VI NOTE OF THE EDITOR. writers. His long residence at Cairo rendered the o vulgar idiom of its inhabitants familiar to him ; and knowing how few specimens of that idiom have hitherto been published, he flatters himself with the hope that this collection may interest and gratify the Orientalist, and that his explanations will be regarded as the hasty work of a traveller subject to numerous inconveniences, and who may, in some cases, have been deceived by erroneous or defective information, and not criticised as the elaborate treatise of a learned Arabic scholar or grammarian, surrounded by all the means of making his com- position perfect. CAIRO, 2hth of March, 1817. NOTE OF THE EDITOR. To Burckhardt's short Preface a few lines must here be added. That accompHshed traveller has suflSciently explained his motives for withholding from publication several Proverbs which had found a place in his original collection. It seems necessary that the Editor should account why this volume does not contain even so many as Burckhardt evidently intended to publish (nine hundred and ninety-nine). The numerical series is interrupted in various parts of the manuscript, not by any accidental injury, mutilation, or loss of leaves, but by chasms, which amount in some instances to whole decades of Proverbs ; the most considerable deficiency occurring where (in the middle NOTE OF THE EDITOR. VU of a page) immediately after No. 516 follows No. 577. These omissions may not unreasonably be sui^posecl to have arisen from the writez''s mistake of one figure for another ; in fact the 1 of No. 516 so much resembles a 7, (being nearly joined to the 5 by a stroke of the pen at its upper part,) that it might easily deceive the eye. Some allowance must also be made for the effect of those inconvenient circumstances to which our ingenious traveller has above alluded. Under whatever circum- stances of diflBculty, danger, or inconvenience, he may have collected and explained these Proverbs, his work offers a variety of curious and original information respecting the manners, customs, and opinions of an extraordinary people ; while his philological remarks must prove highly useful and interesting to all who are desirous of understanding-, with critical accuracy, the modern Arabic dialect used at Cairo. In the composition of this work, as of his volumes already published, he adopted the language of our country, and generally with sufficient correctness ; it has been, however, in some places, necessary to substitute an EngUsh for a foreign idiom, Burck- hardt's meaning beiug on all occasions most scrupulously pre- served j even where his translation of certain terms or phrases (which the Arabic scholar will soon discover) appeared more literal than decent, it has been endeavoured by circumlocution to express the sense without offending delicacy. These and the omission of a few Proverbs (found to agree most exactly both in words and signification with others given under preceding numbers) constitute the only liberties which have been assumed by the Editor. WILLIAM OUSELEY. London, May 21st, 1830. r Erratum .—Proverb No. 138. lor ci;U read c^^U AEABIC PEOVERBS MODERN EGYPTIANS, i_asi No. 1. ^ thousand raps at the door, hut no salute or invitation from ivithin. This is said of a person's fruitless endeavours to become intimate with another. 2. (Let them strike or slap) a thousand nechs, hut not mine. Among the Arabs it is usual to strike the neck (liji) and not the ears. A blow on the neck is con- 2 ARABIC PROVERBS. sidered a much greater affront than a slap on the face. Not only the neck, but a blow struck upon the neck, is expressed in the Egyptian dialect by Ui. Thus " I struck him a blow on his neck," (Uj -^.^. in common acceptation signifies ''to leave a thing, to let it go out of one's hands." The word u*^ is used in Egypt to express a low, disorderly, unprincipled character — a base, worthless fellow. 6. i-uJ^l JU- ^_j^, ^)} luuiil ^_JSJij >A^\ u::^!^ Ijl If the turbans complaiyi of a slight ivind, what must he the state of the mner draivei^s f This proverb is quoted when the citizens of Cairo murmur at oppression, the peasants having much greater reason for being discontented. 'L^\ flatus, — ^JLi\ in the Egyptian dialect used for ^ i^l — aLJ], plural of (jwU, drawers worn under the great trowsers. 7. ^\j^\ J^ JLj\ ^\j ^^j ^ \^\ If my husband consent, ivhy should the kadhys inter- ference be necessary. This means in general that when two parties who have contended agree to be reconciled, the arbitration of a third person is not requisite. But the saying more particularly alludes to divorces, which m many cases are determined by the kadhy. J^ in the Egyptian dialect, signifies — the meddling, officious interference of a third person. 4 AEABIC PROVERBS. 8. jjiob iJ-«A) Jk/i^kwl L::.-^-^ \j\ If thou forgettest to say "Praise he to God" in ivhat other ivords ivilt thou 'pray f Tills is addressed to persons who neglect the principal object or part of their business, and execute only that which is the least important. J^^^ means the expression
-:^;\; \^\ If thou seest a one-eyed person pass hy, turn up a stone. The people of Cairo turn up a stone or break a water-jar behind the back of any person whom they dislike, just on his leaving them, hoping thereby to prevent his return ; this is a kind of incantation. The term one-eyed here expresses a person disagree- able on any account. The Arabs regard a one-eyed man as of bad omen ((*»-ij), and nobody wishes to meet him. 13. l^Irsr ^^ u3j^ JyA'* W*" '---V.J '"^^ If thou seest a tcall mclining, run from under it. Fly from him whose power is tottering, or whom dangers threaten. In the Egyptian dialect Lj.*- is used for k>U-. 6 ARABIC PROVERBS. 14. ^\^4'\ ^^. ^ ^\ ^*j-\ JP\ ^/^ '^\ If the dishes increase in number, it becomes hiown that they are from the houses of neighbours. In the East, neighbours frequently supply the wants of their friend's kitchen on occasion of family feasts. This saying implies that when a person makes too expensive an entertainment, it is evident that he has borrowed from others. ^^ (in the plural J\)\) means not only " a colour," but, among the Egyptians, a dish of dressed victuals. 15. i.^}\ L::-^yi L:j\y^\ CL)j:^ \j\ If the sailors become too numerous, the ship sinks. cL>jj^ instead of Luy^. The lu is seldom pro- nounced in Egypt. 16. If a serpent love thee, luear him as a necMace. If dangerous people show affection towards thee, court their friendship by the most polite attention. 17. j\,*j>~ ,^As>- J-4^ J^snJl j^^ \>^\ If thy camel break down, ijut on an ass-load. Suit thy business to thy circumstances. ARABIC PROVERBS. 7 18. ^Lsn.--«j ^Ji\^ Sj^jmL* aS'jJl ^ j^z\ J^Ull J (j!^'^ ^ji^^ ^^ \J\ If the winding-sheet he ragged, and the corpse-washer one-eyed, and the hier broken, and the hurial- grou7id a saltish soil, then truly the deceased must belong to the inhabitants of hell. If everything in a person's business goes wrong, he must be totally ruined at last. 1^\,« J^jJ^ JU2»- l^^^i^ iJl If they call thee reaper, whet thy scythe. Endeavour, even by mere appearances, to con- ARABIC PROVERBS. vince people that thou deservest the reputation that thou enjoy est. 22. If ivater is ijvesentfor ablution, the use of sand is discontinued. Affluence renders unnecessary what is practised during poverty. ^^<>J1 is the abhition with sand which the Turkish law prescribes when water cannot be procured. 23. When the angels present themselves, the devils abscond. 24. j_jiL^\ J.^w> J^t> ^^^^ ^^-r^ ^'^^ If the ivind blows, it enters at every crevice. A lucky person is fortunate in the most trifhng affair, jylij plural of jJ^, a fissure in the wall. 25. t_iy^ ^jj\j\\ c-yl ^Ji d.^.^\ ^ji^^ t_>Jj3 ^ J^ ^^^ If there be grease on thy hand, ruh it off at thy nearest friend's. Let your own kmdred, and not strangers, share in your superfluities, or the fragments from your ^ ARABIC PROVERBS. 9 table. sA is used at Cairo for Jo — and pronounced there eed, not yed, as It ought to be. 26. <^s:b ^\ JLc-\ J\^\ the midwife. ^d used m Egypt for i_?j^. ii-jo- may likewise be translated " affection." 43.^'^ IAjc-._^ V^jJ ijl;!^^ C::^ikljJ3 U {Jmj\ Whatever the halfhlind wife cooJcs for her husband, he sups on it. Custom reconciles us to bad living. ^Ji^ half- ARABIC PROVERBS. 15 blind, sore-eyed. (The Egyptians frequently use the imprecation, " hlindness to thy eyes^' t— 5^^ ^ lA^ •) The L-j of ^<^ is according to the Egyptian dialect, and often prefixed to verbs ; but stiU more commonly in Syria than in Egypt. What is in the cauldron is taken out with the hitchen spoon. Every affair requires its own peculiar treatment, and its own people to brmg it to a conclusion : also, to obtain information, the proper mode must be adopted. ^\ used in Egypt for ^^JJU ^Ik> has many significations ; it here means " to take out." '^J^\ is the great kitchen ladle or wooden spoon. 45. The lazy person has no legs. The Egyptians pronounce aj as if it were written ^ loo, instead of saying lahoo. 46. The burial is attended by crowds of people, the deceased is — a dog. Alluding to great honours bestowed on persons not worthy of them. L^[s>~ signifies a burial or funeral when it is " hot ;" i.e., attended by multitudes. 16 ARABIC PROVEUBS. 47. Play ivith false coin until thou gettest a diwdny. ^^-alLo is the old clipped silver or copper coin, likewise false coin. The Egyptians more generally use Jxj or uJyj to express false money. Diivdny is the same as pdrd. To gain, begin humbly. 48. The fine pullet shotvs its excellence from the egg. The pullets most likely to thrive are those which cry from the very egg. This is likewise expressed by the saying The words ^ji and (SJj^::^ are synonymous. 49.-"'^ L^jy ^jj\ h\r^ W"^^ The world is a mirror ; show thyself in it, and it will reflect thy image. We may also translate thus : " show thyself in it (i.e., be frank with the peoj3le), and it will let thee see its image " (i.e., people will be frank with thee). This meaning would be more clearly expressed by the words ^*uA3 l-^Ij^'j (— CJu 1$jjj^. In the Egyptian dialect h\^ is used for l\^. ARABIC PROVERBS. 17 50. From the aszer (or afternoon) it cqypears ivhether the night will be clear. This (like No. 48) means that a person gives indications of his future virtues from early youth. ^ is much used among the Egyptians for d:^]j. 51. Tie a turhan of straiv round thy head, hut do not forget thy engagements. Play the fool as much as thou wilt, but observe thy promises and engagements. Ljju«1 ribbands of straw from which baskets are made. Idiots fasten them like turbans about their heads. c^"^, signifies "to tie a turban." 52. The hasty and the tardy meet at the ferry. Extremes often meet : hss.,< a ferry-boat. The ferries wait a long time on the banks of the Nile, until the complement of passengers be full. 53. T'ooha hears the name, hut the deeds belong to Emshyr. This alludes to the common saying, h^\s jy "the cold of tiie Tooba," which in Egypt is applied to any lb ARABIC PROVERBS. considerable degree of cold. Tooba is the Coptic month comprehending the greater part of January : but the coldest month in Egypt, although it has not the character of being so, is Emshyr, the month next after Tooba. 54. c o ^ From the mother s efforts in labour, ive expected the birth of a male child. " Parturiunt montes, nascitur ridiculus mus." Sons are much more desired than daughters through- out the East. jiL "the labour of a woman in child- bed." 55.-'^ Work (ivere it only) for a single grain, and reckon up the profits of him who does nothing. cLs- often means "a trifle." Thus it is said, lo- ^ ^ " not even the smallest trifle." 56. If thou find her, cut her veil in tvjo. " The object is now tofnd the chance of meeting her," he replied. It is not sufficient to form projects, circumstances must favour us in executing them. ^^jA a woman's veil, generally of black silk or cotton. JL« is here ARABIC PROVERBS. 19 put for Jjlill Jli'. In the Egyptian dialect ij^j means "now, for once, above all." ijjtii "in my turn." J^'uiJl J literally, " the gathering together what is separated ;" or as here, " to cause or find a meeting." The expression J,/uLll J ^U i>',.jJl often signifies nothing more than "if, if!" 57. / best knoiv the sun of my oivn country. Every one knows best his own afiairs, and those interested in them. 58. The Zalahye is {a dish) forbidden to the dogs.^ The higher classes only can enjoy certain pleasures. ^Jij are round cakes made of flour, butter, and sugar ; not much in fashion of late at Cairo. 59." The needy is the brother of the cuckold. The needy husband connives at the dishonourable earnings of his unfaithful wife. The term ^{jj (cuckold) is no longer used at Cairo. Cuckolds and procurers are generally comprised under the same appellation ^jj^ .j^o , which is the common expression of insult among the Egyptians, and heard on every occasion. Equivalent to f^jx^ are the words ^\^'i and 20 ARABIC PROVERBS. 60. The beetle is a beauty in the eyes of its mother. On the infatuation of parents. The beetle (luJLAri-) is cited by the present Egyptians as re- markable for its ugliness. They use ,-«4^ in the sense of "handsome." 61. Work, though thy gain be merely the oil, rather than sit {idle) at home. This alludes to the oil with which lamps are lighted, and which costs each family at least two paras every night. To express that a man is reduced to abject poverty, the Egyptians say, "he has not as much as would pay for the oil." ^^xc U 62. Gain ivpoyi dirt rather than loss upon mush. Endeavour to gain in low pursuits rather than lose in brilliant concerns. L^Jl is used in Egypt to signify "loss;" but the term i?^L^ is more fre- quently employed. ARABIC PROVERBS. 21 63. //* ^Ae house he relieved from {the 2)^^esence of) Sayd^ no other ivill come from afar. This relates iii general to importunate and in- truding visitors. Sayd was one of tliose j)arasites (called J-.ii') who in former times were established as a regular corporation at Cairo, and became a plague to all who gave entertainments. They have their chief or sheikh, and obtruded their company at every private feast, unless they were induced by a present to depart from the house. 64. The wise ivith a wink, the fool tvith a kick {are taught to understand). 65. Follow the owl, she will lead thee to a ruined place. On the consequences of bad company. i^^^. in constant use among the Egyptians, signifying "to carry," " to lead," " to transport." The fly knows the face of the milk-'seller. This proverb chiefly refers to the dancing girls. 22 ABABIC PROVERBS. * wlio, when they are brought for the amusement of company, pay attention particularly to those whom they soon discover to be the most inclined towards them. The devil does not destroy his (oivn) house. 68. The devil knows his Lord, hut still practises evil. On a person who understands the precepts of religion, but never acts according to them. In the Egyptian dialect, tji^^Lku for cUAio^^ "to practise foul deeds," " to intrigue," or " embroil." 69. The Sultan is reviled in his absence {only). 70. To us belong the house, and the talking {therein). This expresses that we are here sole masters, or that it is our own affair exclusively. ^-^^.^^^ for ARABIC PROVERBS. 23 71/"' The public ivoman ivho is liberal {of her favours) j does not wish for a p>vocuress. A thorough scoundrel wants no inducement to bad actions. IS\^3 a procuress, a^i commonly used in Egypt for an unchaste female or prostitute. 72."' Jj^^ll 'j~i^J (J^y'^'l J^-^i The people concerned in the nuptials long for the broth. ' Those nearest to wealth are often prevented from enjoying it ; the great enjoy the least. In this pro- verb it is supposed that the guests devour all the meat of the nuptial feast, leaving the members of the family to long even for the broth. 73. Mingle thy soi^roiv with Zebijbe. Drown your griefs in pleasures. 4-^j is a pre- paration from the flower of hemp, opium, and honey, excessively intoxicating. It is used among the lower* classes and peasants. In Hedjaz this flower of hemp is mixed with raisins (called Zehyb) and tobacco, and is smoked in the Persian j^ipe ; from which mixture the name of Zebybe has probably been derived. 24 ARABIC PROVERBS. 74. (T/ie misfortune) falls either upon the camel, or upon the camel-driver, or upon the owner of the camel. This expresses that if a person be once unlucky, he is unfortunate in every thing, whether with respect to his family or his business. 75.-'- 'i£.^l\ jSi ^^^ if*-*-^* ''^*'^«^ lAH? ^'-*^ '^y Light a candle ; search for a ichole iceek ; thou wilt find something worth a shell. On fruitless or childish exertions. lz^_^ are small white shells brought from the Red Sea, which serve as playthings for children, and as counters in the game of mangal. ^i::^> used in Egypt for ^^^ilj' The little bird picks its breast, icliile the sjwrtsman sets his net. The word j^i*^ , properly a sparrow, is often used to express any small bird. ^J^»^\ in the original sense means to pick the vermin off the head or body of a child. The birds in performing that operation upon themselves always appear to be much pleased. In Egypt it is said of a person ,^Ul) ^j[^ to express that he is in a thoughtless state of security or happy leisure. (Jlf stands for J^-ci " he does ;" and is an ARABIC PROVERBS. 25 auxiliary verb in constant use.) Jji-v. pi'operly sig- nifying " to fry a piece of meat in the pan ;" here means, " to turn the ends of the net-strings in the sportsman's hand, as meat is turned with a spoon in the frying-pan." s- To live single rather than have ill-natured companions. 7sr' They stood in need of the Jew (to assist them) — this day, said he, is my feast-day. Addressed to persons unwilhng to serve or oblige. A thousand lovers rather than one Mostahel. Many lovers or gallants cause less shame to a woman than one Mostahel. According to the Moslim law a person who has once divorced his wife cannot re-marry her, until she has been married to some other man who becomes her legitimate husband, cohabits with her for one night, and divorces her the next morning ; after which the first husband may again possess her as his wife. Such cases are of frequent occurrence — as men in the haste of anger often divorce their wives by the simple expression E 26 ARABIC PROVERBS. eJouiJi? — which cannot be retracted. In order to regam his wife a man hires (at no inconsiderable rate) some peasant, whom he chooses from the ughest that can be found in the streets ; but who must engage effectually to consummate the nuptials. A temporary husband of this kind is called Mostahel, and is generally most disgusting to the wife. 80. Aj] ti ^;lii^ ^^ ^ 4 ^^^^^ ^^if-^^ ^\ What the ant collects in the course of a ivhole year, the monk eats iq^ in one night. JJl for ^JJl 81. ^m l.Lv U-i^ J^" u^} What does heaven care for the cities of the dogs? On the indifference of government to the com- plaints of the lower classes. JIjo "to care for" — "be attentive to :" thus it is said, u- ^SIj ^o " take care." 82.-" The smallest stock of pi^ovisions supports (the traveller back) to his home, Cii^\ is often employed, as here, for one's home or country. ARABIC PROVERBS. 27 83. A secret confided to him may he regarded as if it were [published) in the house of the police officers. jyi is the chief officer of police, in whose house ever J private transaction becomes known. 84. He gave him the sheep's ear {for his share). This relates to unjust or unequal divisions. ^tij is used in Egypt for ^ Jl 85. ^\j^\ iLs^p-b J^^ !i\x^\ He gave him the vinegar to drink upon the tvings of flies. He devised the most artful and ignominious methods of slowly tormenting him. 86. He let him see the stars in day-time. This proverb is exclusively applied to those who from stinginess keep their own people in such a state of hunger that they become faint, and every object seems black to their eyes. 28 AEABIC PROVERBS. 87. When the monhey reigns, dance before him. 88. 7%e captain (of the ship) means one ivay, the sailor another. Of a person who gives such an answer as does not relate to the question asked. c-jLo- is not used here in its usual sense, of " account," but stands for ^■jj or " meaning." Thus it is said ^\ t::,,^.^^- uJLjb -.jm'i " I meant to go there." 89. i/' ^Ae erc?e6 {of corn) does not belong to thee, be not present when it is measured out ; (else) thy beard will be dusted, and thou wilt be ivearied with the removing of it. Do not trouble thyself about the business of others, else thou wilt repent it. ^'^j\ the Egyptian corn-measure, equal to about fifteen bushels. 90. The clever and active valet tvanis no one to set him right. The lazy only require spurs. {J^\j^\ in Eg3rpt ARABIC PROVERBS. 29 signifies the valet de chambre, who keeps his master's clothes and keys, is the chief among his servants, and generally his confidant. The Egyptians use the word jUf< to express a man who is lazy hunself and only occupied in the affairs of others. The Mog- grebyns give this name to " spurs." In Egypt ^Ui denotes one who is both active and clever in his business. 91. A clever spinster spins ivith an ass's foot (as her distaff). Of those who do much with small means. 92. The walls have ears. J\^\\ for J\3/\ 93. He who introduces himself hetiveen the onion and the peel, does 7iot go forth ivithout its strong smell. On the consequences of intimacy with bad people. 21^ is used in Egypt for ''stink" or ''bad smell." 30 ARABIC PROVERBS. 94. (Even) the entrails in the belly quarrel together. On family broils. 95. Feed the mouth, the eye ivill he bashful. Give presents to great people and they will be ashamed not to look upon you with kindness. This saying is very common at Cairo. 96. He sells his friend more easily than the brethren of Joseph sold him. «_jIJ1 signifies at Cairo one who abandons his old friends for new, on the slightest prospect of gain. The history of Joseph is very finely told m the Koran. 97. {He is) more greedy than Ashab. m. ^.^ O ^ J A greater liar than Moseylama. These two sayings relate to Ashab and Mosey- lama, ancient Arabs (the latter a false prophet) ARABIC PROVERBS. • 31 remarkable for the vices here imputed to them. These personages are noticed in the following fine verses : — Thou gavest me thy 23ledge so that I helieved it to he true. In my greedy hopes Iivent (to thy abode) and turned back. If in society thou and I should meet, People will say, ''here is Moseylama — and that is Ashab!' 99. Folloio the liar to the gate of his house. To ascertain whether he has spoken truth. c_>U used in Egypt for c-jIj J1 100.-"- What does the ivolfcare if the sheep-fold be destroyed f ^Ikj the same as c_-;;i — a woLf. 101. Gay or expensive fashions {adopted hut) concealed consist in the Tikhe and the Tdk.ye. Said of hypocrites or timid persons who declaim 32 ARABIC PROVERBS. against gay fashions, but secretly indulge in tliem. El TikJce is a sasli of silk or muslin, often embroidered, with which the trowsers of men and women are closely tied about the loins, while it remains hidden under the garments. El Tdkye signifies a white cambric bonnet or cap, frequently embroidered, that is worn close to the head under the red bonnet or Tai'hosh. In the Egyptian dialect 'ij>^\ means " high gaiety," " fashion," " liberality," " heartiness," "jollity." The words j^^^^ and ijjjkxc are very common ; being applied also to low people, who in their station and among their own acquaintances affect to be smart and dashing. Those who do not wish or who fear to make themselves too conspicuous by an open display of gay fashions, console themselves by having these two hidden articles of costly materials and expensive workmanship. Both the Tikhe and the Tdkye are among the first tokens of affection sent by a lady to her lover. The TikTce affords subject for many jokes in gay conversation. 102. What can I think of thy good qualities, onion ! as every hite draws tears f Said of men who in this respect are like the onion. Here is to be understood, and ^ stands for ^'A ^ ARABIC PROVERBS. 33 103. They saw a drunhard reading [the Koran). Sing, they said, and both thy occupations will resemble each other. If the verb ^jiu stand by itself, it is often to be understood as ^\^\\ ]yb 104. ij:>- (3J. ^ i_s*^ '^j^ u::--ccJ5 U Tfthou shoiddest prove a virtuous ivoman, hang a jar on my ear. I shall submit to pain and ridicule if the woman continue virtuous. Sjr^ virtuous, " as becomes a free-born woman." 105. iPf) the slave (take) either thejirst or the last. Beware of the pains that must be taken with a half-bred man. Purchase the slave either when he is quite young and raw, so that he may be educated as you please ; or when he is full grown and all his good or bad qualities can be discovered. 106. We bought him {the jackass) to turn the plaster (of Paris) mill; but he proved Jit only for the corn mill. On disappomted expectations, ij^^-^ gypsum, or F 34 ARABIC PROVERBS, plaster of Paris. It requires much greater strength to turn the heavy gypsum mill, than a common corn mill. Almost every respectcible house at Cairo has its own mill which is worked by a jackass. 107. A name without a body [or reality). This is said of persons who bear honourable names. Such as ,j-.us- — s^s^\ — dillj^ — ^JU — ^iiu.3-0 — &c., but whose characters little answer to their names. 108. Lending is rimious {to lenders and borrowers). There is a similar proverb : — Lending nurses enmity. (-_aL> in the Egyptian dialect, " to advance or lend money." 109. Work thou, unfortunate person, for this idle Sybarite. ^^^/^^ one who sits at ease reclining upon his cushions ; and, in general, the idle who enjoy every luxury. ARABIC PROVERBS. 35 110. The mother of the coward does not grieve {for him). She has no cause to grieve for one who never exposes himself to danger. 111. \,::^^j£. cU:s^a!1 '^i^-Aj ^\ If the harlot repent, she becomes a ■procuress. Similar to this proverb is the following : — 112. Thou art hut the luasherman {of the dead), yet thou wilt insure {him) Paradise. On the airs of patronage or protection assumed by those who possess not any influence or authority whatever. 113. If the rose come, tve eat and drink near it; if it depart, ive do not regret it. We court the friendship of those whom we after- wards leave with indifference. This proverb alludes to the Eastern custom of having feasts and collations in gardens during the season of roses. ^^ is here for ^jc^ 36 ARABIC PROVERBS. t 114. The father is a lover {of some one not in his own house) — the mother is jealous — the daughter at home is puzzled how to act. 115. God grant us not any neighbour luith tivo eyes. It is better that our neighbours should be half- blind. 116. He ivho steals the asses, what does he care about selling each of them even for one derhem f 117." An honourable man is honomxible, even though mishaps shoidd befall him. j>. signifies here " virtuous," or " honourable," as above (in No. 104). Of this proverb the pronuncia- tion at Cairo is as follows : — El horr horr Wa low messoo edclorr, the ow in low having the sound of oiu in the English word owl. ARABIC PROVERBS. 37 118." The inconsiderate is the first to lose {or nearest to loss). Some robbers attacked a house, and the owner was forced to give them a hundred pieces of coin ; but these being all base money, the robbers were detected in the bazar, where they went to make purchases. One of them on his way to the scaffold, passed by the house of the person robbed, and re- proached him for his cunning ; but the man repHed, ]sju*^ i-::-J1 " thou art the inconsiderate person :" which words gave origin to this proverb. There is a common phrase at Cairo, iSl^j^\ ^^^\ ^ ^^:^\sji "I have foolishly or inconsiderately lost such a thing." The people of Upper Egypt use the word jJj in the sapae sense — thus, ^^\ cl^j^j \j\ — this is probably a corruption of the verb j3j or jSj. 119.-"- The tongue is the neclcs enemy. Bad language is retorted upon the neck of him who uses it, with a blow. 120. To have patience ivith a friend rather than lose him for ever. In the dialect of Cairo many terms are used in 38 ARABIC PROVERBS. the sense of " friend." L_-^a-U denotes the first class of friends — then follows i ^-.-s^ or l_,>:s^^ — and the superlative is J^.Jv-^. 121. To haul the rope is incumbent upon the boatmen. Every one has, and should know, his own business. Here is to be understood j^lx. d;^j&i JA^^ ij^sn.11 — The word jA^I is the rope by which boats are dragged along the shore of the Nile against the stream. 'ij\ :s^\ are the boatmen who pull the rope, or peasants hired for that purpose. 122. (^,^s. Hall i^sT ^ j^S)^ ^/Wil^ The com passes from hand to hand, but comes at last to the mill. However he may turn or shift, he will at last be caught or fall into the hands of his enemy. 123. ^M alm-trees in the village. Said of boasters — this man wishes others to believe that the dates which, he purchased were the produce of his own trees. In Egypt it is generally considered by the peasants as an honoiu' to possess date trees, because they mostly belong to ancient 40 ARABIC PROVERBS. families and cannot easily be purchased. Of similar meaning is the proverb : — - Let him wJio owns one herdt of the mare, mount her. Fine horses and valuable mares are shared among different proprietors, each of whom possesses a certain number of the twenty-four kerdts into which the animal is supposed to be divided. 127.-^' Debts cause both cheeks to become black. Debts are a constant shame. ^^^ ^^^-^ or j^\\ j1^-j is the distinguishing colour of wicked persons on the (Moslim) Day of Judgment. In common discourse it means " shame." The father says to his son, or the friend to his companion, ^-^. j^- ^ " do not blacken my face" — "do not let thy behaviour prove a cause of shame to me." 128. He falls more frequently {or inore easily) than flies fall into honey. ■^^\ is here used as the comparative of «_jj an irregular form often employed by the Egyptians. It is equivalent in meaning to c^jj jJ^\ ARABIC PROVERBS. 41 129. The one-eyed person is a beauty in the country of the blind. 130. Whither can the sun retire from the bleachers"^ This alludes to persons who cannot elude the pursuit of their importunate cHents. The bleachers are constantly watching for the sun, that they may spread out their cloth or yarn. .Lai in the dialect of Egypt, is " a bleacher." 131." 'iyi\j^\ CJ>^-J1 ^J=^ "^W^*^^ "^^ The foreign hand destroys the well-conditioned houses. j^\s. signifies both " populous " and " in a good state of repair or cultivation." 132. They 7net a inonkey making ivater in a mosque, "Dost thou not fearj' said they, " that the Lord may transform or metamorphose thee V (" Indeed,") replied he, (" / should fear that p>unishment) if he ivere to change me into a Gazelle." This refers to conceited persons. Gazelles and G 42 ARABIC PROVERBS. monkies, according to Eastern nations, represent the extremes of beauty and ugliness. uXsa-u^^ i^\ "May God metamorphose thee !" is a common expression of insult ; to which is frequently added, " may he change thee into a dog or a hog !" ujCk\.«-^„ ), the bilious (c/j^/t-tf), the melancholy (^/^b^-:), and the phlegmatic (^^b). 134.-" l%e Z>ac/ neighbour sees only what enters (the house), not ivhat goes out [from it). He keeps an account of what his neighbour gains, but not of what he expends in charity ; i.e., he is bluid to your good qualities and only notices your defects. ARABIC PROVERBS. 43 Ul^ ^_^ 135. jJ cl^j^), which means that he travelled upon a foolish errand ; or " he went to Hersh Mersh " (ut!'* iJir^)' ii^ipljing that he did not succeed in his business, or else that he was placed in a state of mortification or disgrace, which might be expressed by the English saying, " he was sent to Coventry." (Other words without any Hteral significatioYi used ARABIC PROVERBS. 47 in this manner, will occur hereafter.) It may here be remarked that many facetious stories long current in Europe, are of Arabian origin. 147. (Like) the lamentation of Adam on his departure or separatio 1 1 from Paradise. This is said of unavailing grief, chiefly of lamen- tation for the deceased. 148. She went to sleep hungry, {although) her husband is a haher. Those nearest to plenty sometimes experience want. ^^.^ in Egypt used for ^^^U- 149. In a town ivhere thou knoivest nohody, do ivhatever thou nicest. Most people are ashamed only of those by whom they are known. Here is to be understood jJj 150. A house from which thou eatest, do not pray for its destruction. 48 ARABIC PROVERBS. 151. A ivell from which thou drinhest, throw not a stone into it. 152. Roast them only, do not hum them. Too violent measures cause us to lose the expected profits, ^-.^♦^rs^ signifies the roasting of coffee-beans in small iron pans, according to the Eastern custom ; these pans are called I^zaj^^^ The word ^^ is of the Syrian or Egyptian dialect and much used ; it means "only," "at all events," "nothing more," "this will do," &c. ; at other times it is merely a superfluous particle, or an expletive without meaning, annexed to some phrase. 153. Selling and buying, and nothing tijjon the hoai^d. Equivalent to the saying, "great cry and little wool." &^ or iiJJ? is a round board on which the pedlars who walk about the streets expose their goods for sale. 154. (Like) a hawk over a scare-crow (i.e., flying about it). To designate a person of meddling disposition, ARABIC PROVERBS. 49 who never remains a moment quiet. jUi is a par- ticular sort of scare-crow^ made of thin pieces of wood, and used in the gardens about Cairo. 'bil ^j^ 155. He left off sinning, hut never ashed forgiveness. Said in allusion to those who think it sufficient if they discontinue their bad actions, but never make atonement or sohcit pardon for those they have already committed. 156. A harlot repented for one night. " Is there no police offbcer," she exclaimed, '' to take up or lay hold of harlots V Those who have been sinners themselves are often the least indulgent towards others ; and on the slightest repentance they claim the privilege of rigid virtue. - is constantly employed to express the carrying off plunder by soldiers from peasants and shop- keepers. 160. Thou kindlest the flame, and criest "Jhe." 161. It may he afljve ; on the morrow it ivill he ashes. Violent passions easily subside. 162. Thou tahest from the sore-footed his sandal. Thou ruinest the man completely. ijl^ means not only "bare-footed," but one who has the sole of his foot sore from walking. 163. Thou hissest thy lover, and tear est out his teeth. On the greediness of bad women. i— C;*^^^ pro- perly means "a rival;" but in Egypt is generally used for " a lover :" it signifies also at Cairo a partner at the chess or backgauunuii board. 52 ARABIC PROVERBS. 164. Thou readest the Psalms to the inhabitants of the tomhs. Thou doest what nobody else does. The Psalms are seldom read by Moslims, because they assert that the Christians have interpolated them ; yet they acknowledge that David was inspired by heaven when he composed and sung them. Nobody thinks, however, of reading or reciting to the dead. 165. They behaved like poor honest people until they ivere firmly established. On the artful system of Eastern governors. \yLjx^ from the word t:,nCw<5 which means not only " poor " or ^' humble," but also " honest ;" a sense probably arising from the circumstance that in Eastern countries poor people only are honest. It sometimes implies likewise a reproach of stupidity ; thus {j\L,^ J^b '' a poor, honest fool," and perhaps for a reason similar to the former ; because here no one is ever blamed for cheating or deceiving others, but for allowing himself to be cheated. Few who have talents and cunning condescend to be honest ; so that honesty is rather depreciated, or found only among poor fools. ARABIC PROVERBS. 53 166. ij j,:j& >^~}^A L_--ik)' J j^s.< (^j ^Ji^^ He lays round eggs and asks for young turkeys (to 2) 1 'oceed fi'om them) . On unreasonable expectations. The turkey egg is oval, while the pigeon egg (here meant) is nearly round. 167. Wind and sea combat — "this time," said the ships, " ive shall have the ivorst of it." When two rivals contend for the government, the subjects are most to be pitied. ^_y in the Egyptian dialect means "for once," "this time." Lj^ c;:-^xj. I' .3 "for once it has fallen upon us ;" i.e., the misfortune. There is also a saying li-.U u:-^^ iJJ "for once or this time it has come ujjon us," {i.e., the goodhap,) or " we shall be gainers." ^z^^^ used in Egypt for 168. The ivind hloivs as the sailors do not wish. On untoward circumstances in general. oyr' " to run ;" it implies also any other kind of rapid motion. 54 ARABIC PROVERBS. 169. Under this {fine) apparel a he-goat {is hidden). A he-goat (ij^'-') is, among Arabs, the emblem of a stupid clown. fj^'J b lt-^^ " be silent, thou goat," is a phrase often heard in the bazars. 170. The crown of a good disposition is humility. 'ij^-a in the Egyptian dialect does not merely signify what belongs to the <, — what is manly, but in general "good disposition," "kindness," "zeal." It is said of a person ^j^ c-^s^U ''who likes to be serviceable to others," " who is honestly zealous in his business." Sj^ u^j^^< (^V* \^ ^ U) " a cold egotist." ^\ 171. A horroived cloaJc does not keep one ivarm. We best enjoy what is our own property. vXKABTC PROVERBS. 55 172. The ox that ploughs is not to he muzzled. This was a precept of the Jewish law. See Deute- ronomy XXV, 4. We must necessarily trust to those whom we employ in any business, f^'*^. comes from iv'^Ui a muzzle made of ropes, closely tied to the mouths of oxen, camels, and other cattle, to prevent their grazing m the fields of strangers in passing along the road ; for there are not in Egypt any inclosures. 173. Three {jpersons) if they unite against a toivn will ruin it. The smallest number of evil-disposed persons, if weU united, can work considerable mischief. 174. *^. t^- \j^^ J^ "rf^ cT* Jj^^ '^.y. His gown is full of holes ; he thrusts out his hand at ivhatever place he likes. Poverty is sometimes an advantage, as it insures freedom of action. A;y for ^.-y 175.-- i^jJi\ oJkl U Jli jJJj ^oi^j ti *jU ^<1p>- ^j£^ i^cLc ^jL^J A serpent \ipon a dung-cake ivas sivimming in a diriij 56 ARABIC PROVERBS. pond. Some one said, (indeed,) " nothing suits this stinking jyond better than this ship of dirt and this filthy spectator'' {i.e., the serpent). ^5jJ for ^i-Ai) Jl or tJ-^c^ The dried cakes of cattle-dung are called l\s>^ used as fuel in the East. A common term for " serpent " in Egypt is 'Ls^ — a great serpent is called ^K^^L^ — and this name is like- wise given to the eel. j»-»s;al^ ^j^ 176.''^ The oppression of Turhs, rather than the justice of Arabs. By the term Arabs are here meant the Bedouins, who, in the Mammelouk times, most grievously op- pressed the open country of Egypt. The Bedouins themselves often call their nation exclusively " Arab," a term they use more frequently than " Bedou \' and all other Arabians, who are not of Arab tribes, they distinguish by the appellation of Hadhary or Fellah, which with them are terms of reproach or contempt. ARABIC PROVEEBS. 57 177.^' The tyranny of the cat, rather (or is better) than the justice of the mouse. The mouse bears a much worse character in the East than in the West ; "wily, insidious, rapacious," are the gentlest epithets applied to her. Mice are certainly a great nuisance in Egypt, where the open country (as well as every town) abounds with them to such a degree, that I have known instances of families being actually driven from their homes by the numbers and rapaciousness of the mice and rats, that spared neither victuals nor furniture, j^ sig- nifies "unjust, violent, oppressive behaviour." 178. aJu: JjU k-.Ll '>-^}j ^\^ ^£-^\ ^-^^--^iPr I came to utter an imprecation against him, and found the wall inclininfj over him: It is unnecessary to revile a person who is already crushed by universal opprobrium. a^U J.'U "in- clining over him," "ready to fall upon him." 179. The fool has his answer on the edge ^f his tongue. The fool answers without reflection, whatever comes first into his mind, ^^^ here means "a fool," 1 58 ARABIC PROVERBS. not merely "vile or bad." The following verse is quoted on the same subject : The tongue of the wise is in his heart, The heart of the fool is in his mouth. 180. Silence is the {best) answer to the stupid. Au£. cijl^l means likewise '*to leave him alone." A:^ u:^X^l "leave him alone" is a common expression, signifying " neither speak to him nor meddle with him." 181. He came to the impious to blaspheme. He did what was superfluous, because all liis companions did the same. With a similar meaning the Arabs say J-^U- J^-^^ " a (second) receipt for what has already been settled," or equally super- fluous actions. 182. The lamb came to teach its father hoiv to feed. 183. l^L>-j X*^Aia!l 'JLJs^ l-iLH J-^ ^^^^^■^ V^- Theu came to shoe the horses of the Fashd ; the beetle then stretched out its leg {to be shod). On ridiculous pretensions. ARABIC PROVERBS. 59 184. l__5,-J U-^^ f^?"* cJ"^^ The camel crouches cloiim on the place of another camel. This is said when one great dignitary dies and another immediately takes his place. In travelling, the places where the camels repose on the evening station are distinguished from the siuToundrng country, and caravans usually halt at the same spots. 185/"- A ivell is not to he filled ivith deiv. This is said when trifling presents are offered to a powerful person who is known to be greedy. 186. / came to the scahhy-headed {^person) to he amused in his company ; he uncovered his head and fright- ened me. Friendship ceases when a person's real character is known. 187. One came to count the waves of the sea ; he erred (in the reckoning). " There are {at all events) more coming than going" he said. On paltry expedients to conceal ignorance or 60 ARABIC PROVERBS. negligence. The expression cuWi^l ^ ^\ clA^\^ is likewise often used to console a person for some disap23ointment, and then it means " one opportunity is lost, but another will present itself." CL-jl-^^s^in the Egyptian dialect for ci-^V.^s^ 188. They came to milk the goat ; he hr — ke iv — nd. The stupid clown disappoints those who require his services. \j>- used in Egypt for yU- 189. The ej^'orts of the poor are, his tears. The poor can only weep for the misfortunes of others, but are not able to alleviate them ; this is a frequent apology for withholding assistance. 190. Thy neighbour is thy teacher. We learn from our companions. 191. {Like) the hanger of the louse upon the head of the scabby. Is said when a person in affluence pleads poverty. ARABIC PROVERBS. 61 192."" CL?J^::<: Ji\ SU£. j^^W U- Grief came to converse with grief. The afflicted cannot console the afflicted. 193.'' (Like) the burial of a stranger, no one goes before and no one behind him. This is said of a person who retires from office without the regret of any one. ii\jj ^ is to be under- stood as J^r^l li]j} ^ 194.''' ^j^jD '^-^^ (J-- \^ ^JCr*- The {intercession of the) soldier loas not accepted, he {then) sent the soldiers cap {to intercede for him). If the patronage of the master cannot serve, that of the servant can be of httle avail. In Egypt ^^'-^ implies a horse soldier, in opposition to a foot soldier or lj/-^^^ — The Egyptians use ^-1 as the common term for "to send." j^^J^ is the high woollen or fur cap worn by the horsemen, called dely or delaty. 195. A paradise in which hogs feed. Said of a beautiful woman whose husband is ugly. 62 ABABIC PBOVEBBS. 196. Ignorance that supports me is better than ivisdoni ivhich I must support. Rather take from the fool, than give to the wise. 197. Thou art more ignorant even than thou art impious. Verbatim : "thy ignorance is stronger than thy impiety." The wordyl^ is a very common term of insult among the Moslim Egyptians themselves, and means, v^^hen ajDplied by one of them to another, '' impious." 198. The camel has his projects, and the camel driver has his projects. The interests of the governor and the governed are never alike. , <-i) J is here to be understood as 199.'"- jd-jj ^Ji'"^ ^ J'^' } '— ^^ '^y. ^-^^-^^ u^^^ Sit down wlieu thou art taken by the hojid and when ARABIC PROVERBS. 63 thou receivest presents ; and not ivhen they lay hold of thy leg and drag thee (away). Visit only where thou art welcome. With respect to the expression t— >ouj j.^^ some remarks shall be offered hereafter. 'Un u_j^ 200. Is thy mother-in-law quarrelsome ? Divorce her daughter. Cut up the evil by the root. The mother and daughter will leave thy house together. 201. [In truth) my lover is a Jine fellow, and he wears a st)-aiv turban. Said in derision of a ridiculous spark, ^tx) " to tie," and " to wear a turban." *^ are the mats made of dry reeds in which is packed the charcoal sent to Cairo from the country about Thebes. 64 ARABIC PROVERBS. 202. Afflicted, because she has no coivs ; she twisted her hair into a whip. Said of one who consoles himself for the want of enjoyments by mere phantasms, aili^ is a whip made of date-leaves, with which the peasants drive their oxen in ploughing or drawing at the water- mills ; it is likewise called ^:>~j — The word 'ijtJii must not be confounded with ^^ or "hair," although I have so translated it ; this latter means the " hair of the head; " but Ijdii those hairs which in the East it is usual to shave off or remove by a depilatory, although the slovenly peasant- women often allow them to grow for months. 203.-^'' Afflicted at having no house, she bought a broomstick and some oil. Of the same signification as the proverb imme- diately preceding. 204. Aggrieved because she had no eyes, she purchased, a looking-glass for two derhems. Of the same import, ^.^^--c for S1^.c ARABIC PROVERBS. ' 65 205. In our account we reckoned the serpent and the scorpion; hut the " erha lua erbayn" was not 'in our reckoning. We have not taken proper precautions against the most dangerous enemy. The " erha, iva erhayn " is a small spider-like insect, which is said to have forty-four feet, whence it derives its name. It is reputed extremely venomous. I never happened to see one, 206. They milked a monkey ; she drew hack in a surly manner. " The milk," said they, " which comes from (one ivith) that face is (surely) had stuff:' The wretch who with affectation and orrimace o refuses to assist others by a service that would reflect honour on himself, will never do any good. ^^iiO in the Egyptian dialect means " to draw back sulkily," or like a prude or coquette, if any one approach too near. ^\js^ not only signifies " unlawful " or " for- bidden," but in common speech, " worthless." K Q6 ARABIC PROVERBS. 207. Anger without power {is) a blow ready. If a person become angry with another to whom he is inferior in strength, he may expect to receive a blow, ajl^^ in the Egyptian dialect signifies "anger," as well as "stupidity." It is said, Ai^ i.::,^.A^>ssr "1 became angry with him." irU- is " official power, influence, importance, patronage derived from rank or wealth." ^jU> equivalent to Ijlj " a blow on the neck/' 208. Loose me from pillar to pillar ; perchance it may cause liberation. Loose my chains from one pillar, and fasten them to another, said a prisoner, perhaps in so doing I may eflect my release. This signifies, that the unfortunate grasp at the most trifling circumstance in hopes of relief. Among other meanings j implies deliver- ance, relief, return of good luck, an opening to happier circumstances. In this sense God is styled -ly — and when Arabs pray for deliverance from misfor- tunes they always address him by this name, and say ^V^ V. — The expression ^y
  • -w..^ "I thought thou lovedst me." ARABIC PROVERBS. 69 216. i-i-Jt*a!\ L5^ 4^^*^^ (*^ [Like] the government of the strong over the weak. Applied to unjust oppressions in private life. 217. A virtuous woman had patience {ivith her husband), her house flourished {or continued well peopled). cu^ is^^\ means here "to be peopled/' or to continue inhabited by all its inmates ; in opposition to ci^jci. [f^ words which would have been used if her husband had divorced her and she had left the house : here is to be understood ej,^^ ^\ i"-^ 218. Your talking is fine, hut our house is far distant. In spite of all your fine reasoning I am far from complying with your desire, ci^'^r*- is often used in Egypt synonymously with /♦il^ as the verb (JL?Jcs.^j is used instead of *K::j 219.^ Crook-backed, limping, her right hand tremhling. Denoting a woman afflicted with every kind of misery. ^Ili in the Egyptian dialect, means one. who labours under a tremor produced by extreme 70 ARABIC PROVERBS. debility. Instead of ^j^^ it ought to be -j — likewise c:-n^- for t::^-t> but the same people pronounce the c strongly in other words when it is placed at the beginning or end of them. • 227.-'- Thy beloved is the object that thou lovest, ivere it even a monkey. Love is blind. '\^\ ^j^ 228. The best food is that ivhich fills the belly. Such is the true though not the literal meaning. Li\^ is taken here for the whole of the intestines. J^>- *'to reach, to arrive at, to hit, to fulfil one's purpose, to satiate." ARABIC PROVERBS. 73 229. They wooed her, and she resisted ; they left her, and she then fell in love. On the whims of those who capriciously oppose the wishes of others, *JiJ among several signifi- cations, means, in the Egyptian dialect, the same as j^LiJ "to fall in love," because it is understood ci-^jtUaj' 230. Baker and (at the same time) Mohteseb. His interest will cause him to lose sight of his duty. Mohteseb is the public officer who super- intends the legal price and weight of the provisions sold in the bazar. 231.-'' Take thy luck from the lap of thy sister. A poor woman complained that she had not any children, her sister had half-a-dozen little ones in her lap, and did not know how to supply them with food. The person is therefore advised to take warning from her and not to form rash wishes. L 74 ARABIC PROVERBS. 232. The dirt of labour rather than the saffron of indolence. Bather to be busy were it even in dirty work or labour of little profit, than to be indolent though in possession of luxuries. 233. A vinegar seller does not like (another) vinegar seller. On the "jalousie de metier." At Cairo the name of J^Ls:;S^ is given to the sellers of pickles ; cucumbers, turnips, onions, badenjans (egg-plants) preserved in date vinegar are favourites with the Egyptians. 234. Acquire leariiing and information {even if they come) from the mouths of cows. Never object to any source from which you may derive useful knowledge, a^^j^ is the snout of ?i hog, and generally applied to any ugly mouth. 235. 2hhe from the (bad) debtor ivere it but a stone. Do not refuse from a bad debtor whatsoever he ARABIC PROVERBS. 75 may pay on account. In receiving a small part of a considerable debt, it is often said, A single bristle of the hog is hetter tJmn all his (the bad debtor s) beard. 236. J_j-4csn4^ J-elLl Jaj\ JU j-ljtx^l -b aLojiU J-i ^l...ji--..<. ^ iee^^e i^^ow a broomstick was entering the privy ; " Zoo^," sai'c? one, " a^ the carrier^ the carried, and the hotel !" The a31^^1 j\j are public khans at Cairo, where strangers halt and merchandise is deposited. The abridged saying, "look at the carrier and the carried," is often quoted on seeing a mean looking man riding upon a wretched Rosinante. 237. Toys without instruments, i^jyi. small ware and other toys sold usually in the same shop, if Jcc implements used in the different crafts. The saying implies, " fuss about trifles," " much ado about nothing." A man keeps toys in his shop, but not any useful or necessary im- plements. 76 ARABIC PROVERBS. 238. He left her upon the black ground. He ruined her completely. In taking away her mat, the poorest article of household furniture, he left her to sit upon the bare floor. 239. Those are {esteemed) the best people through whom one gains. The expression ^Lc \y^ ^ stands for ^^ Jo ^J^ \y^ or ^jJl J..; jj^ "upon whose hand they gained," i.e., through whose interference or medium. 240. The best generosity is that luhich is quick. 241. Do no good — thou shalt not find evil. On ingratitude. 242 Leave the entangled yam to be untwisted by the effeminate or pusillanimous. J-.:kall intei-woven, intricate, disordered ; this sense is likewise expressed by L^U The word J.'J^1 ARABIC PROVERBS. 77 in the Egyptian diaject for JjU signifies " effemi- nate," " weak-heart eel," " unable to make exertion." i^jJ for ^sJi This saying means that the business must be suited to the capacity or character of a man, and the puny or weak-hearted must be employed in women's work. 243.-" Of empty stomach, yet he chews incense. A hungry beggar, yet affecting the manners of great people. It is a common practice in Egypt among the higher classes to chew incense in order to sweeten the breath ; or, as it is said, to facilitate digestion. 244. Take his understanding a7id put it into the basket (at thy hack). Said in derision of a person^s understanding. ^y^y* is a small basket which the poor Nubians, who come to try their fortunes at Cairo, sling upon their back, and carry in it their food and miserable luggage. 245. Those are the best onches ivhich are spent in their proper place. Literally, " which are directed towards the proper side." 78 ARABIC PROVERBS. 246. He is the chosen of the ^jeople who rejoices in the welfare of others. 2A7. (^k ipj^. d/^^^ With gentleness the fracture is repaired. With politeness and softness a reconciliation can be effected in quarrels. This refers to the common saying, ."*rsxJl J Jj>- Jj>~ " a hole has been bored in the friendship," or " friends have been disunited." 248. To he humble when we want (the help of others) is manliness. This maxim is deeply impressed on the minds of people in the East. ci-*U-lLl " affairs," " business," "wants," " demands from others," &c. 249. Expel avidity from thy heart; the fetters will he loosened from thy foot. Be contented, and thou wilt be free. ARABIC PROVERBS. 79 250. - Leave him alone ivith his grief- — he has taken one as old as his mother. Of one who deserves his misfortunes. The man had married an old woman, and might therefore have expected from the first not to be very happy with her. 'ss>~\ is often used for ^^j " he married." jJcf " similar to anything in quantity or quality ;" often employed in the same sense as Ji^ 251. Take {the wine) from the drunkard and do not take it from the soher. The sober will more probably betray thee in this instance than the drunkard. The U of Ui.:>- refers to 'y^:>- or "wine." ^>-l^ "one who is awake," "in possession of his senses," "sober." 252. Take the hook by its title ; or, take the letter hy its address. The first view teaches us to judge of a person's character, and whether he be a fit object for a nearer acquaintance. Such is generally thought in the East, where a Lavaterian system of physiognomy prevails. Every governor of a province is a phy- 80 ARABIC PROVERBS. siognomist, .and fancies that he can ascertain in the looks or mien of those brouerht before him which is the gnilty party. A prepossessing face has more influence in the East than in Europe ; but the rules of physiognomy are never strictly analysed, and it is chiefly from the expression of the eyes and the state of the eyebrows and nose that an opinion is formed. 2.53. His bread is kneaded and his tvater is in the jug. j^ is a small earthen or tin jug, by which water is taken out of the large jars that stand in the vesti- bule of each house in Egypt. 2.54. Take it for nothing. {''No,") he said, " mij sack is not large enough [to contain it)." On the great luck of some to whom more is offered than they can accept. (^-Jj" is a sack of black or white and black striped goat hair, in which the peasants carry their corn to market. ^jLh for ^h is the common expression in Egypt for " gratis." 255. c:jJ\ u^j! U J k-k^ J U^-Jl J ^ Jul Take a piece of mud, strike it against the wall, if it do not stick it will leave a mark. On the effects of slander. ABABIC PEO VERBS. 81' 256. A had rider — yet he gallops about atnong the date- trees. This is said of the ignorant who affect to display- learning. \y>. " du-t," is often used to express a *' thing as bad as dirt," " useless," " miserable." ^jJ^ " to set off the horse in full gallop," " to ride at full speed." To gallop among date-trees is of course difficult on account of the numerous turnings. 257. Take the thief before he take thee. 258. Take me by the hand to-day, I will take thee hy the foot to-morrow. Be kind to me now, I will hereafter return the favour two-fold. i_f J^ •^^^ is equivalent to c^Jl> jci. "take my hand/' or "assist me." The beggars at Cairo constantly say ^J\\ Juj Jo-l> ^dS! " God assists the charitable and generous." ^<^, 3o-Ij ^1 " May God assist thee." The expression " I will take thee by the foot," means that on a future occasion I will assist thee more powerfully than thou assistest me at present. M 82 ARABIC PROVERBS. 259. He exposes himself {to danger) who regards his own counsel or opinion as sufficient. iJJc>J\ is here in the same sense as ^^y:^\ But this is not the usual signification of the word in Egypt, where it commonly means " not to be in want of." Thus a very frequent expression is J^^:^ e:-^-.iii-il " I do not want it," " I can dispense with it." 260. Take the merest trifle from the vile and abuse him (at the same time). The miser deserves no better treatment. *-.Ul is here put for J-jki!^ "the miser." ^JJ^ properly signifies " to reproach a person with his bad quahties," or c--oUlt ^J JU^ '—'/>- 261. The house of the unjust oppressor is {or must he) des- troyed, tl lugh it should happen in distant timss. ARABIC PROVERBS. 83 262. The riches of Egypt are for the foreigners therein. Since the time of the Pharaohs Egypt has never been governed by national rulers, but constantly by foreigners, j^s^ jb is said in the same sense as j^i jb or hy^\ j\^ 263. Something has entered into his bach teeth that will never come out again. This is applied to a person who cannot rid himself of a disagreeable companion or confidant. The word j^ pronounced '^baka/' is constantly employed as an adverb, sometimes quite superfluously and without any meaning ; at other times it signifies " now," '' again," " then," " never." 264. The tears of the adultress are ever ready. 265. A house with its gate — and the monk cannot find a crumb of bread in it. On the stinginess of a person in easy circum- 84 ARABIC PROVERBS. stances. " A house with its gate," implies that it is a well-conditioned dwelling. ^«j_ for ^*j "to stumble/' " to make a false step," and therefore " to sin;" likewise "to find," or "light upon." ^j\^i is often used synonymously with l->Ij — at other times it means a "by-gate." The gates which inclose the interior quarters of the town are called ^^y (Like) a hear that is neither to he milked, nor to he led in parade, nor to he ridden. Said of a useless clown. <-_>j often pronounced t_-jj is a *'bear.^' Turks from Anadolia sometimes ex- hibit bears in shows at Cairo. A large party of those Turks came in 1814 from Romelia to Cau-o with half-a-dozen bears. The people then said, that in Mohammed Aly's country (he is a native of the sea coast of Romelia,) every man was a dancing master to a bear, and that the pasha had sent for them to remind him of his youthful pursuits. On the spreading of this report the bears and their masters were immediately banished from the country. i_^irsx> comes from ^--^^^ a horse led in parade before a great man in public processions. 267. Their hoilers are high ; their stomachs are empty. Costly furniture in a house, but no provisions nor ARABIC PROVERBS. 85 money. cu^-jJ is the plural of LJ.-^-;0 "a boiler/' or "large pan/' 268. There was a knock at the door. " Who is there ?" " A wench for nothing" " Enter" he said, " even if thou wert the poison of death." What is given gratis is always acceptable ; and according to that rule no one in the East, from the lowest to the highest, refuses a present. On this subject the following proverb also is cited : What is for nothing, get still more of it ; what is for money, avoid it. ^ ^ is not properly " a wench /' its true meaning may be found in the dictionaries. It is a term heard much moi^ frequently in public than Europeans would suppose, who geneirally entertain very false notions concerning the modesty and decency of the Easterns, with respect at least to language. 86 ARABIC PROVERBS. 269. The worms of the vinegar are of the vinegar itself. This is said when something disagreeable happens in a family caused by one of its ill-natured members. 270^ Leave {or do not think on) luhat is spoiled, hut eat the good things {that are before thee), (^\j in the Egyptian dialect is the same as i-JiJ *' to be spoiled," and is principally said of food. <__>IL U " what fell to thy lot of good things." The sense of this proverb is expressed in the following ancient verses : 271. ilibl i ilLi ^ jLl ^b TAe 6oaj werzi in search of its lid until it met with it. On a person's eagerly watching an opportunity and at last finding it. ^^\ is a small box made of ivory or bone wherein perfumes, balm, civet, musk, &c., are sold. II in the Egyptian dialect often implies, as here, the same as ^^^^^ks^ and then means "until." ARABIC PROVERBS. Bf 272. Money is sweet halm. It heals all wounds. Such is the general opinion in the East. 273. dSjSuc cij^-***J' ^\'^\ The animal is worth (no more than) a whip. As much as to say "it is worth nothing." LyLo is a scourge or whip made of date-branches cut into thin sHps, still holding together Hke a harlequin's wand : children play with it. tjjl*^' " it is equal," " it is hke," and more usually " it is worth." In Egypt it is pronounced as if written \y^^ — thus they say, Ijw (j^\ " what is it worth ?" " what is the price of it V 274. The remedy against (bad) times is to have patience with them. In their nervous language the ancient Arabs said, aj\j "Las. J ic:^ jT^^ ^j^ 5 ijt^j^ 4_5pi&J i.::-J^lj Thou hast eaten (or enjoyed) thy age for forty-four 88 ARABIC PROVERBS. years ; ivait then when it preys upon thee with its hack teeth. ^jJl is sometimes limited to the space of forty- four years, or the computed age of man. 275. (That is) thy ivorld wherein thou Jindest thyself. Enjoy the present moment. jj is a lattice-work used as sheds in gardens, or upon balconies, which are usually covered with vines or creeping plants. It is made of the ^jd^ or dry canes of the durra. U for 1 jjb. Ju**; " to keep off, to stop or hinder." 281. Tliat is (like) the master's wo7*k for his son. In praise of nice and well-executed work. 282. That is a plaster like {the plaster) of a horse doctor. Said of a coarse remedy applied to some evil. jlL-j " the horse-smith," who, at Cairo, is likewise veterinary surgeon. 283. That is a thing cheaper than a blow. It is of a very low price. t«_5ls or uJC-j "a blow on the neck." ARABIC PROVERBS. 91 284. That is a hunger that hi^eahs a cuirass. Said of boundless avidity or greediness; i*::-^. in the Egyptian dialect is often used for ^^-Jo " to break." jj "a coat of mail," "a cuirass," 285.* A dog's tail never stands straight. Said of incorrigible habits. ^ " during his whole life," is often used for sA "never," without any reference to life-time. 286.-'" A fly is nothing ; yet it creates loathsomeness. The most insignificant person may prove dis- agreeable. ij:-tUj in the Egyptian dialect " to excite disgust/' *' to become loathsome." aj^ l::-Jj^; "he has disgusted me." Of the same sense is the term uJ^Ju" 287. The, removal from office ivhich is despised, laughs at the pride of government. When we have departed from our station we 92 ARABIC PROVERBS. begin to see what was ridiculous in it. Ji the '' dis- dained, despised, mean, miserable." This is here personified together with J}*11 which is the removal from office, rank, or power. ^ " puffed up pride." 288. Lectve off ambiguous talking, should it even be true, 289.-''^ Debased is he ivho has no impudent defender. aujLu " insolent, impudent." So are called ia Egypt those persons whom their masters, patrons, or friends employ in fighting their quarrels or in dis- puting for them with their insolent behaviour and impudent language : people of this kind are easily found at Cairo. The followmg verse expresses the same sense : 290. Thy mouth put me in mind of the jackass at home {or of my family). On a person appearing well at first, but proving a worthless object on nearer view. A young man followed a woman in the street thinking her pretty ; ARABIC PROVERBS. 93 when she led him to a remote corner and hfted up her veil, he discovered her ugliness, and exclaimed in those words. 291. TJie people ivent away ; the baboons remained. (j/jLwJ is a species of the monkey tribe, I believe a baboon. ^ in the Egyptian dialect is seldom conjugated ; it ought here to be y^ 292. Drunkenness departed and reflection came. 293. Dogs are left to be provided for by fools. The extravagant fool throws away his money upon those who little deserve it. jjj here means "the lot," or "whatever is assigned by destiny." In this sense it is often employed, and we find it so in the 94 ARABIC PROVERBS. Koran, To this sentence we might here suppose prefixed ^\ Joo>- In Syria the term jj^ is often used to express " merchandise," which in Egypt is called ilcUij 294. A rose fell to the lot of a monkey. Said of persons little deserving their good luck. 295. I saw thee go on the pilgrimage at the same time that the people returned from it. On tardiness. 296. He went to make his ablutions in a pond and was drowned. He expected some advantage, but instead of it met with total ruin. 297. a^A ^ ii^\ L::->3l^ on carpets. Persons of high rank in Egypt hold walking in great horror ; and after they have passed the years 98 ARABIC PROVERBS. of childhood, are rarely seen on foot beyond the thresholds of their own houses, ^j^'oi^ is the plural of 314. The husband of tiuo parrots {is like) a neck betiveen tivo sticks (that strike it). On the misfortunes of a man married to two quarrelsome and garrulous women. 315. A narrow lane, and the ass (upon which one rides) is kicking. Said of those who cause additional difficulties in 100 ARABIC PROVERBS. an Intricate business, instead of carrying us through it. u^j}. is the common term expressing the kicking of beasts. 316. My husband tells lies to me, and I tell lies to the neighbours. X do according to what I learn. My husband ivas not jealous, [although) my lover came to search for me ivith a candle. On the blindness of cuckolds. 318.* 27ie husband of the harlot is a base ivretch by his own testimony. 319. Zayt and Mayt, and jumpiiig over the ivall. This is said of a man fond of company and noisy. Zayt and Mayt^ are words without any Hteral meaning, expressing merely the noise of a busy crowd, (See Proverb No. 146.) ARABIC PROVERBS. 101 320. Thejifer of Ms {own) camp does not rejoice. The talents of a person are less admired at home than abroad. 321. liJLJj (J, Ijcjj Our oil is [mixed] ivith our [own) flour. Said when a person marries his own near relation. Oil-cakes are a favourite dish with the lower classes in Egypt; the oil used is lamp-oil (jU- *-::-vj). 322. He added singing to the drum. Said when either good or bad fortune receives an addition, j^^ the small drum or tambourine which is held in one hand and beaten with the other, and is the constant companion of the women, especially of the lower classes, in their gay moments. 323. X o ^ >» The ass slipped {and fell) ; this {proceeded) from the OSS driver's desire (to see a lady). The affair was spoiled because the person en- trusted with the management of it yielded to the impulse of his own passion or interest. A lady rode 102 ARABIC PROVERBS. upon an ass, which the driver caused to stumble and fall, that he might obtain a sight of the fair one. ji>-j\ used in the Egyptian dialect for jJj or J^s^j " to slip, slide, stumble, fall," &c. ^-./.Jl t— *r»- 324. / asked him about his father. " My uncle's name is Shayh," he replied. Applied to those giving an answer not suited to the question. J L>. is the mother's brother ; *£ the father's brother. 325. They entrusted the keys of the pigeon-house to the cat. -, J in Egypt is the name given to the pigeon- houses, which ill the open country are built in the shape of small towers, upon a plan much resembhng that of the propylaea of the ancient temples. ARABIC PROVEKBS. 103 326.''' They have called thee Rddjeh. "If God ijlease^' they said, " (iiow) ice shall come to the just {measure) J' Thy reputation and outward appearance promise much. Rddjeh is frequently used as a man's name ; it ako in the Egyptian dialect signifies " to increase the weight of the lighter scale until it equal the other." (j:^\\ is not only "truth," but also "just," and "one's own due." 327. One hour for thy heart, and one hour for thy Lord. Divide thy time between heavenly and worldly concerns. 328. A lean little thing of a lady; and {moreover) in childbed. She was miserable enough, and still became more miserable (by the labours of childbed). (_jw used in the Egyptian dialect for l::,^-. — ^^^J ^ is said mstead of ^-i ^^ j a common expression to denote a person or thing of utter insignificance, poor, thin, miserable. (^IjbJ^ is the state of a woman for 104 ARABIC PROVERBS. forty days after the birth of her child, during which time the MosHm law regards her as impure. 329. The market of debauch is always open. *jli' " erect ;" if said of the market, it means "open." 330. ij^J^ i:^^ liiJI ^\s. Vo ^ijtx:^ l_X-j A hloiv that is 2>rofitable does not hurt the neck. 331.-"' Arms ready and good sense absent. On a passionate man ready to vent his rage. 332.-'' He is proceeding to the pilgrimage by a day's journey. Said of the hasty. 333. Govern the rabble by opposing them. \y^^^ is the imperative of the verb LL — u^y^. The substantive is LjL-. which means the govern- ment or administration of the executive power, in ARABIC PROVERBS. 105 opposition to that of the judicial body or ^jL\\ *^ In the Egyptian dialect ^--L-: has also another sense, and means " to talk gently to a person," " to coax or wheedle him." a«::^L--> means then, " I have talked gently with him, enticed him by soft words." The grooms in Egypt are called {j^^^ (singular ^/^L>) because they treat (or ought to treat) the horse gently. The proverb means, that low people can only be governed by acting in direct opposition to their inclinations. 334. A tyrannical sultan is better than constant broils {or anarcliy). 335. S\s>- /»l-:J ^-^^1 9^ Tlie hearing of music is a poignant pain. This is said in ridicule of misers, who are re- proached for their contempt of music and songs ; in proof of which the following saying is attributed to them : L-JNia^i f-i^^, l^l^jj!) The person listens {to music), he rejoices in it, spends money {on the songst7^ess) ; then comes reflection, he grieves and dies. (»Ly a Persian word, meaning the pain of any 106 ARABIC PROVERBS. disease ; it is naturalized in Egypt among the phy- sicians, and signifies a violent pain, or distemper in the brain. 336. The riders have carried it with them {on their journey). Said of a piece of news so publicly known, that even the Bedouin travellers heard it, and reported it in every place on their way. v_^ is a party of Bedouins mounted on horses or camels. 337. Inquiries become {or lead to) separation. Too much inquisitiveness or curiosity about the affairs of another may cause a disagreement and separation. 338.'"' The sultdn teaches, and is not to he taught. 339.-"' Prostrate thyself before the ivicked monkey in his time {of i'>oiver). ARABIC PROVERBS. 107 340. The cat that is (always) crying catches nothing. To be successful in taking game one must pro- ceed with secrecy and caution. (_^j--tUI I— */=»" 341. We have nothing coohed ; ivhence came this fiery coalf On unforeseen and undeserved mishaps. jA^ is the usual term for lighted coal. aL^ is employed also in the same sense. 342. We have eaten nothing ; tvhy should tee drink f We have not done anything to render necessary the action in question. It is usual among people in the East to drink only after eating, so that being thirsty they may the more enjoy the draught. tjL^\ ^ is put here for Jl^} or ^c5^ as the pre- positions J^ and Jl are in general used mdiscrimi- 108 ARABIC TRO VERBS. nately. Thus, ^\ ^^ ^j^ "why, or for what dost thou beat me ?" 343. They lorepared me ; they girded me ; hut I have not strength for war. Notwithstanding every assistance the person is unfit for his business. , i.^^jji, from j^Ij " to make ready/^ " to pack ujd and prepare for travelling." 344. It resembles the thing that is attracted toivards it. This saying, which sounds better in Arabic than in my translation, is frequently quoted, to say that a person frequents those people only whose characters agree with his own. The construction is ^JJl ^_^l'i 345. jjjj^ c^^' 4 ^%rL kill \j^i^ They i^raised the cat ; she (then tvent and) dirted in the meal-box. Said of those who become insolent and over- bearing in consequence of praise. ARABIC PROVERBS. 109 346. Thejj took it off from the beard and put it into the moustaches. The change did not better the condition. 347. The buying of a slave ; but not the trainhig of him. The Eastern peoj)le know well how difficult a task it is to educate a slave and break his stubborn temper. 348. His beard became grey ; his society (then) became agreeable. 349. Of a month that does not belong to thee, do not count the days. Do not score up the profits of others which can never become thine own. By ^.^ or " month," is here understood the monthly pay or gain. 350. <0'ls:u« ci-'^«^ cl:\s>\J^ ^^ luIjs^^ A beggar filed his sack from another beggar. cljUU. a corruption of jUui, commonly used in 110 ARABIC TRO VERBS. Egypt for "a beggar." 'ilkx^ is the bag out of which horses and asses get their evening allowance of barley or beans. It is loosely tied to the mouth over the head, like a muzzle, and the mouth and half of the head are in the bag during the time of feeding. 351. ITie {first) condition of friendshij^ is to agree with each other. 352. Greyheaded and vicious. 353.'"' S\Jii\ L::--Jli.j jLuS.1 Ajl,^-ij The rejoicing of the envious rends the heart. 354. ijiL^ ^f^ ij\jj^ A single sparJc can burn the ivhole quarter. Trifles may cause universal disaster. 355.-" A thing that does not satiate, creates hunger. ARABIC PROVERBS. Ill 356.-"- Take away thine, that I may put down mine, for I am 171 haste. On an angry person in haste, who thinks that every one must make room for him aDcl give way to his desires or caprices. t-jCclixj and ^^l::^ are ex- pressions commonly used in Egypt for '"' thine " and " mine." In the same manner u-^^^l:;^ and ^l:x^ are used by the Moggrebins ; and the Arabians say uJobs- and ^Ji^ From the singular c^b a plural is thus formed in the vulgar dialect, ^fj — and we hear ^^ Jr^\ "my horses," -lLl stands for -.L-..-^^! — and d^lk>l t js-U means then the same as <^^lLl c-JlL (See No. 34.) 379. A Jew found meat at a low price. "It stinks," he then said. On the excuses offered by a miser. 380.''' ti,**uiJ ^c^ ^J^ J^^ usually means "they laughed at Piim ;" but some- times, as here, " they laughed ivith liim," or "joked with him." ^^^-'^-^ the Egyptian pronunciation of u*r>. havmg the last syllables very strongly accented, thus '' hasabooe/' 384. The guest of the hospitable treats hospitably. Or he learn s« hospitality from those who have evinced it towards him. This alludes to a custom general in the East ; a man invited by any respect- able person to an entertainment may bring with him several of his own friends without the desire or per- mission of the host ; who^ nevertheless, treats them with as much politeness as those whom he had himself particularly invited. 385. He beat me and cried out ; he got the start of nie and complained. Said of those who complain in the midst of their successes. R 122 ARABIC PROVERBS. 386. Entertain the Bedouin, he will steal thy clothes. On ingratitude. The Bedouins of Egypt have the worst reputation amongst the townspeople ; and many of them, reduced to a mongrel race between free Bedouins and peasants, have adopted all the vices of the latter. <—^ is the Egyptian imperative ol* L'^_;j' "to treat as a guest," ''to entertain." 387. A hloiv from our lover is as {sweet as) the eating of raisins. Here the wit lies merely m the Arabic rhyme of zebyb, raisin, with hahyh, lover. 388. Fight ivith me, hut do not lay hold of such a part as may he seriously injured. Observe some decency and moderation in thy enmity. When the Egyptian peasants fight with each other it frequently happens that the weaker seizes his adversary in such a manner as to cause rlangerous or fatal results. ARABIC PEOVERBS. 123 389. His understanding is lost in his length. Said of a person as tall in stature as he is stupid in mind. 390. (Like) the laughter of the nut (when crached) hetween two stones. Said of smiles or laughter forced amidst poignant sufferings. 391. <— NJciyt U_5n*^' ^.-ej'^-e jy^^ V** Put the things into their ^places, they ivill put thee into thy place. Give to every one his due and right, and thou shalt have thy due. This saying also means, " make no innovations, and thou shalt not be disturbed." 392. ^J^^^ ^-^M C_?<'=^ Lj.-t-^ '-t't^^ Strike the imiocent, that the guilty may confess. What a judicial maxim ! It is related that in an intricate law suit, the kadhy caused a person avowedly innocent to be bastinadoed. When the poor man complained, the kadhy declared that he beat him merely with the hope that whoever was 124 ARABIC PROVERBS. the real culprit might be induced to confess out of compassion. 393. (Like) the laughter of serpents in the sack of burning chalk. This in purport is similar to No. 390. To torment serpents the children put them into a sack of unslaked lime, and then pour water on it ; the hisses of the serpents while they suffer the torture of burning, are called by the children " the laughing of the serpents." 'i^^ is unextinguished lime ; the same name is also given to a paste made of this lime and mercury, which is used in the bath as a depilatory to remove hairs from the body. S-^'^/r is a ''leather bag." 394. [He is) of nai'TOiv throat. This is said of a person who blabs every secret. al^^ in Egypt signifies that part of a bird's throat wherein the food is deposited before digestion. 395.-" ^^\ ^,. \^\ {He) holds faster than the blind man. Said of one who never relaxes his hold. Blind men grasp at the objects before them with peculiar force and eagerness. ARABIC PROVERBS. 125 396. Narroiver than the ear of a needle. Applied to business of a difficult nature. Ll-^l j*.-- is an expression meaning the " ear of a needle." We find in the Koran LLk;!^ ^ J, J.*^! ^_ (Ss>- " until the camel shall enter into the needle's ear." M 397. Thy bird flew aivay, and another took it. Another has seized upon thy good luck, or of the opportunity that thou hast missed. 398.-'' {Like) a high cap, it falls off at a single hloiv. This is said of an effeminate cowardly person ^jil^J^ or j^\:>Jb (See No. 194.) In the Egyptian dialect aALl signifies a blow not very violent. 126 ARABIC PROVERBS. 399. Beat thy drum and blow thy pipe. Thou hast obtained thy wishes, now rejoice, this is the time for mirth. The Egyptians frequently quote this saying. The drum and the pipe are instruments much used, especially among the peasants. 400. He caused his hird to Jiy aivay, and then tvent running after it. On inconsistency of conduct. 401. The hole {which he made) opened into a granary. Said of the failure of a person's eager endeavours. A thief contrived to make a hole in a wall, expecting to find a room full of valuable goods on the other side ; but instead of it he found a magazine of straw or corn that was of little service to him. ( -^'ij is the hole made in the wall, ij^ij is an open yard v/here the corn or straw belonging to government is kept. In every town of Egypt there is such a yard, where the corn is heaped up, but uncovered and exposed to rain ; which, however, only spoils the surface to the depth of six or eight inches. As far ARABIC PROVE KBS. 127 as I know, there exists at present in Egypt but one roofed magazine of corn : this was lately erected at Alexandria by Mohammed Aly Pasha. 402. Who seeks for luecdth ivithout [previous] wealth is like him ivho carries ivater in a sieve. 403/"" iu\sj ^LM\ ^^ Obedience to tJic tongue [causes) repentance. Who leaves his tongue uncontrolled, repents. 404. (Like) a physician curing the people, while he himself is distempered. (A verse.) 405. The food of the lion [causes) indigestion to the wolf l^\jsr surfeit, indigestion, 406. False ambition severs the neck. It leads to perdition. ^-vL means ''avidity," 128 ARABIC PROVERBS. whether for pecuniary gain, or for power, or fame, in which latter sense it means " ambition." ja^^ in the Egyptian dialect, " to strike," " to cut off," &c. M\ -v^ 407. The ill-treatment of brute creatures is unlawful. 408. Suspicious, treacherous, remote from good ivoy^ks. Striking characteristics of a worthless person. Ui is one who tliinks ill of others, because it is understood *j^b (^liu i_5JJl 409. Ti/rannical, cheating, of bad omen. A^-uuH i_^ means that his heel (and therefore the whole person) is of bad omen : it stands for j*j-i d;^«i The Egyptians say concerning a thing which is of bad omen to its possessor ^lIc a^ L_^J? L/"-?''' "^^'^^ ^^^*^^ '^^ ^^^^ good for it," or "his ARABIC PROVERBS. 129 heel in passing over it will be unlucky." (u^y^ for ^ yb U) With respect to bad omens the Egyptians say ^_^V J ^-'^-'^^ j i-j^^ " thresholds, heels, and the horses' forelocks ;" meaning that houses, men, and horses, are most exposed to the evil eye and bad omens. This is probably derived from the saying of Mohammed, ^ii /»yu!l ^^^ J LloJl J 'i\J,\ J j\jii\ c?l) " Let the bad omen reside only in three things ; the house, the woman, and the animal." The ancient Arabs were extremely superstitious on this subject ; and even now the fear of a bad omen .is universal, and pervades every transaction. ;^^11 C_5> 410. (When) the eye does not see, the heart does not grieve. Be not an eye-witness of misfortunes. 411. In proportion to the [length of) thy garment stretch out thy legs. Accommodate thyself to the circumstances in 130 ARABIC PROVERBS. which tliou art placed. To stretcli out one's leg beyond the cloak, so that any part of it should appear, is reckoned highly indecent and unmannerly among respectable persons in Eastern society. Before a superior the man who sits cross-legged must en- deavour to hide even his feet and toes, in fact he must show no part of his body but the face. In the Egyptian dialect si is often used for jSi 412. lT^^ S>J Jlc 3Iy enemy is the washer of my corpse. I am thrown upon the mercy of my enemy. il^Ull is the woman who waslies the corpses of females previously to interment. 413. Naked about his hinder parts, and perfume under them. Although he has not money wherewith to pur- chase drawers, yet he has the vanity to perfume his hinder parts ; while even the rich are content to perfume their beards. The vanity of living beyond one's station, and affecting airs of greatness, is very common among the Easterns of a low class ; while on the contrary, those of the higher classes endeavour to conceal their wealth by living as poorly as is com- patible with then- rank. ARABIC PROVERBS. 131 414. Wise men do not quarrel ivith each other. 415. The enmity of the ivise, rather tha7i the friendshi}') of the fool. 416. At the ford over the river the Jcalyt becomes con- Sjncuous. On certain occasions the bad qualities of a person must show themselves. aj>\^x< is a fording j)^^^® where the water is shallow. The peasants in crossing over hold up their loose skirts, and on such occasions the kalyt (see No. 157,) becomes conspicuous. 417. At the roasted meat "take, take;" hut at the vinegar " my teeth ache." He eagerly eats the roasted meat ; but when vinegar is offered he says, " it makes my teeth ache." uJl "to encircle, to cover, or wrap up." Here it means to wrap up the pieces of roast meat in some bread as is practised at dinners in tlie East, where 132 ARABIC PROVERBS. every morsel taken from the dish is accompanied to the mouth with a piece of bread ; or, if possible, wrapped up in it. ij^ja is that unpleasant sensation of the teeth when we see anything repugnant to our nature or taste. Vinegar made of dates is used by the lower classes in summer ; they dip their bread into it. 418. Jyixll t—^JbjJ (j^iaJ^ J*^^ When the stomach is concerned, wisdom withdraws. Wisdom is overpowered by hunger or dire necessity. 419. At the narroiv passage there is no brother and no friend. In dangerous cases we must only think of saving ourselves. Jh-^^ "a narrow pass," "a difficult moment." 420. A blind woman shaves an insane one. On improper persons employed in ridiculous affairs. i—ajL^ is derived from t-J^- or (—c-xsr- " the rubbing the skin of the face with the libdn shdmy as a depilatory to remove haii^s. The libdn shdmy (^^l-l ^U) is a white shining gum of a glutinous ARABIC PROVERBS. 133 quality, a kind of turpentine that is imported into Egypt from the islands of the Archipelago, particu- larly from Scio, where it is produced from a species of fir. It is used in a melted state, the finger being dipped into it and rubbed over the face, by which process all the hair to which it sticks is eradicated. The women of Cairo whose beauty is obscured by hair on the skin, avail themselves of this (-J-jLs^ 421. To thy eye, MercJmnt. The whole is displayed before thee, therefore ojjen thy eyes, for if thou art cheated in the business, it is now thy own fault. 422. ^Ul.^ Li^b J JJJI ^i 4lij ^z^^ Jx To the good luck of my ivedding festivities the night was short, and the female singers became penitents. This is said ironically to express that the wedding- did not succeed well ; and the saying is applied to any unfortunate circumstance that throws obstacles in the way of rejoicings. i_Jljj is the plural of ^: " the procession in which the bride is carried to the house of her spouse ;" and it also signifies " tlie whole wedding- feast," the principal rejoicings of which take place during the night ; and at Cairo always on the night preceding the consummation of matrimony, 134 ARABIC PROVERBS. which last night is called Alri-jJ^ a3J Wliile I am writing this, the whole quarter of the city in which I reside is illuminated on a similar occasion ; and two men, one disguised as a French soldier, the other dressed up as a French woman, play their tricks before a large assembly of Arabs, in front of the bridegroom's house ; a third Arab personifies a cowardly Turkish soldier making love to the lady ; he, as well as the French pair, pronounce Arabic according to their supposed native idioms, a circum- stance which causes roars of laughter. The mock- lady's heart is won by the Turkish soldier, whose pockets are full of gold ; but the French soldier beats the Turk unmercifully whenever he meets him, and at last obhges him to put on his hat instead of the turban. The female singers are mostly pubHc women of a loose description ; those who were expected at the wedding feast suddenly felt symptoms of repent- ance (l::.^Ij), and therefore did not attend. As certain customs usual on a MosHm wedding ceremony at Cairo have not been mentioned by former travellers, I shall here give some account of them. When a girl is to be asked in matrimony, a friend or relation, or the sheikh of the young man, (who has instructed him in reading the Koran,) goes to the girl's father, and makes a bargain for her. It is a real bargain, for the girl's affections are never con- sulted, and the amount of the price to be paid for her (w::^:Ji j.=^ as they call it,) is the only matter taken into consideration, provided the stations in life of both parties sufiiciently correspond ; but even in ARABIC PROVERBS. 135 this respect the Egyptians are not very scrupulous, and a man of low extraction and profession who possesses wealth often marries into a high class. The price paid for the girl to her father, or, if he be dead, to the nearest male relation, varies according to her rank, fortune, or reputation for beauty. Among the first-rate merchants the price is from two huDdred to three hundred dollars ; among those of the second class, from sixty to eighty ; and the lower classes often pay no more than from three to five dollars. It is usual to pay half of the money immediately in advance, this sum becomes the property of the father ; the other half remains in the brideafroom's hands, and reverts to his wife if he should die or divorce her ; but if she herself sues for a divorce she forfeits her claim to the money. On the day of betrothing (Lkkill a^j) the girl's father gives a small entertainment in his house, where none assemble but intimate friends, the bridegroom himself not bemg present. The day for the marriage is then fixed. If any festivity is to take place (a circumstance with which the poorer classes generally dispense), the street wherein the bridegroom resides is for six or seven days before the marriage decorated with flags and various-coloured lamps, suspended from cords drawn across the street. Three days before the marriage ceremony the festivities usually begin ; if the parties are great and rich people, they begin eight days before — the house is then fuU of company every night, and an open table is kept. But on the great night of the feast (that immediately preceding 136 ARABIC PROVERBS. the nuptial night,) singmg and dancing women are hired to attend, and the whole street is illuminated. Next morning when the nuptials are to take place (al^jJl A^), (which in Egypt is always on Monday or Thursday, the other days being considered of bad omen with regard to weddings,) the girl's father repairs to the bridegroom's house, accompanied by some of his friends, in order to conclude the marriage compact ( J^') ; after a plentiful dinner the mutual friends assemble in a circle, the girl's father and the bridegroom sitting in the midst. The former takes the other's hand, and after the recital of a short prayer addresses him in these words : " I give to thee my daughter N ,,^ ^,. ,,, the adult virgin, in marriage according to the law of God and of his prophet." (-^j AJi\) To which the other replies : " I take thy daughter N „, ,<. ,,, in marriage, the adult virgin, accord- ing to the law of God and of his prophet." The father asks, " Dost thou accept my daughter ?" (^:j e:-Xj!^) The answer is, "I have accepted her." (l$:dJ) The father immediately adds, " God bless thee with her." (l^J i-jCS ^jW. aUI) And the bride- groom replies, " I hope in God that she may prove a blessing." ('i^iW '1-- ^J ^»j^-<) The Fatha (or first chapter of the Koran) is then recited by the whole company, and all present shake hands with the bridegroom, and congratulate him. No document or marriage contract is written on this occasion, nor even at the time of betrothing, when two witnesses only are required, to attest verbally the betrothing ARABIC PROVERBS. 137 and the payment of the money. While this ceremony is taking place, the bride, having left her own house, and accompanied by all her female relations, proceeds through the town in a manner faithfully represented in a plate of Niebuhr s Travels. She is completely veiled, generally with a Cashmere shawl ; a large canopy of red silk or cotton stuff, held by four men, is carried over her head ; the musicians go before her. She parades through all the prmcipal streets from morning till evening, for six or eight hours. ■*'' When great people marry, these processions are con- ducted upon a more magnificent scale. I have seen many nuptial processions of persons high in office at the court of Mohammed Aly ; the bride was seated in a carriage, and all the different trades and pro- fessions of the town appeared personified upon richly decorated open waggons drawn by horses ; in these waggons the tradesmen and artists had estabHshed their shops, and sat working in the same manner as in then- own regular abodes : sixty or seventy of those waggons followed the carriage of the bride. Before them went rope-dancers, harlequins, &c., and at their head was a masqued figure that is frequently seen parading in firont of nuptial processions of an inferior order, and conducted with much less pomp and splendour; this figure is a young man whose head, arms, legs, and entire body are patched over * In Syi'ia, wliere this procession is accompanied with other ceremonies and usually takes place in the early part of the night, it is reckoned a very bad omen to pass with the bride before a public bath, and therefore those streets are carefully avoided into which the baths open. T 138 ARABIC PROVERBS. with white cotton, so that no part of the skin can be perceived, his person appearing as if completely pow- dered over. He exhibits, in the natural position, that object which constituted the distinguishing attribute of the ancient Boman god of the gardens ; this is of enormous proportion, two feet in length, and covered with cotton; and he displays it with indecent gesticulation in all the bazars before the staring multitude, and during the whole time of the procession. How this custom, which is not known in other places, began among the Egyptians, I am unable to ascertain ; but it seems not improbably some remnant of the worship paid by their forefathers to that god, whose temple at Karnak is the most con- siderable now existing in Egypt. Towards evening the bride arrives, half fainting from fatigue, before the gate of her spouse's dwelling, from which he issues, suddenly clasps her in his arms as if by violence, and running off with his fair prize carries her into the female's apartments up stairs, where all the women of both families are assembled. This evening is past with much fewer festivities than the last ; there are not any pubHc rejoicings in the streets, and none but the relations and intimate friends attend at supper. The bridegroom now in his turn leaves the house, he parades in hi§ newest clothes, by the light of torches and to the sound of drums, a short way through the town, accompanied by his friends ; he then goes to the Mosque, and recites the Aeshe, or last evening prayer, after which he returns to his home. As soon as he enters the ARABIC PROVERBS. 139 house his friends leave him, but at parting strike him many times with their hands upon liis back ; these blows he endeavours to avoid by running in as fast as possible. He is indulged with a short repose in his own apartment, and a message is then sent informing him that his bride is ready to receive him. He finds her in his bedchamber, sitting upon the sofa with two women by her side, usually the mother or aunt, and the old midwife of her family. It is here that for the first time her face is seen by the bridegroom, and his expectations are but too often disappointed. At his entrance the veil that covers her is removed by her attendants ; she then rises and kisses his hands. An invariable and indispen- sable custom now obliges the bridegroom to give money to both the female attendants, and likewise to put some money into the hands of his bride, this is called " the price for the uncovering of the face " {^^y\ I— £A^ (J^)' ^^ ^^s circumstances allow him, he generally gives gold coins : if he is poor, he gives a piastre, or even a few paras ; something, however, must be given, although a trifling sum, in testimony of the veil having been removed with the gill's consent. The two women then retire, and none remain but the bride and bridegroom. During this first nuptial " tete a tete" many women assemble before the door, striking drums, singing, and shouting loudly, to prevent from being heard any conversation that might pass between the newly married couple. On this occasion the bridegroom must convince him- self that no man has anticipated him in the possession 140 ■ ARABIC PROVERBS. of the fair one, whom also he must no longer allow to boast of being a maiden (l^i^^J ^j^)- The mode in which he acquires that conviction is sometimes so repugnant to manly feelings, that I must describe it in a language better adapted than the English to a detail of similar proceedings. (jw.U\ ,^ d'-j^ "^^^^ i_53a$' ^^ijub L« Before the bridegroom approaches his bride it is reckoned proper that he should utter aloud these words of the Koran \ % i^\ ^^^ j^ <-^^ J.i Among the lower classes of Moslims at Cairo it is customary that on the day after the nuptials certain female relations of the bride should carry her innermost garment (not h.er handkerchief as some travellers have related,) in triumph, to the houses of their neighbours. But this practise is not adopted by the more respectable inhabitants, among whom the chemise is exhibited only in the bridegroom's house to the women assembled there ; and in many instances the people of high rank con- demn even this exhibition as indecent, and no longer allow it. On that night, immediately after the ^ conclusion of their first interview, the bride and '^idegroom retire to ^ separate apartments ; next m(T¥ning they go to the bath ; and for seven days after some female relations constantly remain with the bride in the house of her husband, but he is not permitted to approach her. ARABIC PROVERBS. 141 The bride furnishes herself with clothes for the marriage, and with ornaments ; she brings likewise to her husband's house much furniture, bedding, kitchen utensils, &c. (called J^j) often of greater value than the price which was paid for her ; those articles continue her property. If a widow marries, none of those ceremonies take place ; the nuptials are celebrated in a quiet manner by the family alone. Even the marriage of a virgin is sometimes not accompanied by any fes- tivities, but for this omission an express stipulation must be made at the time of betrothing ; else the bride and her friends would consider themselves insulted. It is always expected that those who are invited to nuptials should bring some presents ; sugar, coffee, and wax candles, are the articles generally sent on such occasions to the bridegroom's house, upon a large board covered with a fine handkerchief. Divorces are extremely common at Cairo ; I beheve there are few individuals who have not divorced one wife. Polygamy is much less frequent than Europeans imagine. Of one hundred married men in this city there certainly is not more than one who has two wives ; and not more than one in five hundred who has more than two. The privilege of having four, which the Moslim law allows, is enjoyed by the richest class only, those who can aiford to keep separate establishments. To estimate the condition of the Arab women at Cairo, by that reported to exist at Constantinople 142 ARABIC PROVERBS. and in the large Turkish towns, would be very erroneous. Females probably enjoy more freedom here at Cairo than in any other part of the Turkish empire, the deserts excepted ; and whether for that reason, or from some accessory causes, they are of less reserved manners, and more addicted to debauchery than the women of the neighbouring countries, Syria and Hedjaz. 423.''' The liar is short-lived {soon detected). 424. It is the business of the Mueddin to call to prayers. There are appropriate persons for the performance of every business. J-c sometimes means "the business of," "belonging to." Thus it is said, ^ \j^ "this is my business or duty to perform," *' this obligation devolves upon me." 425. Live, thou ass, until the clover sprouts up. Exhorting a foolish person to be patient and not to despond, as it is quite certain that circumstances will change for the better. ARABIC PROVEEBS. 143 426. Teach me Ilow I can depart from you. Let us alone, they said, and begone. Said of a person fondly imagining that he is dear to people who do not care about him. 427.'- lT-"^' l5^^ J^^ V Li^' Li'^^ J-^^ Live ivith him ivho j^'i'ciys, and thou prayest ; live with the singer, and thou singest. 428.-'' A miserahle disorderly slut tail's p^roudly and affects prudery. ..liUi comes from the term ^JlL:^ — which in the Egyptian dialect signifies " miserable baggage," " trumpery ;" thus they say iJUu JLLz. meaning a "deal of rubbish and trumpery." The word {Jls6 is a cant term employed only in this phrase, and without any real signification, but it serves to rhyme with iJJ^ (See No. 146 and No. 319.) In a wdder sense ,^Ai means also " baggage in general,''' " par- cels of goods." aLi^L■ from the word ^jAi^ " thrown about," "disorderly," "worthless." ijLJL, an imitative word expressing the gurgling sound which water produces in passing through tlie narrow opening of 144 ARABIC PROVERBS. earthen jars when poured out. From this is derived its figurative sense, the talking loud, and also bab- bling, Lilc-j from ij^^^^i " to abstract one's self from society," " to neglect one's friends," "to behave towards them with reserve and affected airs." 429. The cat became blind yet still ivas hayikering after mice. 430. To keep the family in good condition, not to destroy it. When the words ijl^ and ^\j>- refer to l::,^ (a house or family), 'ij\^ means "to keep the family in a good state by letting the mother live with her husband and children ;" and h\j:>- means " to ruin the family by divorcing the mother and obliging her to quit the house." ^-^:---i^\ ^J^ ^^ likewise used when the father of a family dies. 431. Unmarried, quarrelso^ne, and retaining no fHend, Said of one whose manners are repulsive. ARABIC PROVERBS. 145 432. (Half) naked and a balance in his hand. Miserable, still layiDg claim to the habits of the wealthy, ^byx does not here properly mean " naked/' but "half-naked," ''in rags." The substantial mer- chants of Cairo frequently carry a small balance in their wide sleeves, to weigh the sequins and other gold coins which they receive in payment. 433. o .^ X We taught him begging, and [now) he has the start of us at the gates. The pupil excelling his master. See No. 350, for dj\:S\J^ 434. A pap of the cookery of Om Aly. To express a thing prepared with great care and nicety. Is^^^^s. is a pap made of meal, butter, and water, much used among the negroes and also among the peasants. ^U m\ a woman's name ; as women are often called by the name of their favourite child, usually the first-born son. u 146 ARABIC PROVERBS. 435/'- The kettle reproached the kitchen siwon. " Thou hlackee," he said, " thou idle babbler." Of those who reprove others for faults of which they themselves are more guilty. ai^\ is a large wooden kitchen spoon. »— JjUu has not in Egypt always the literal signification, but means "to talk idly," " to give bad advice," " to delude a person by shrewd words." 436. Instead of thy {fine) tattoo and thij j^ctinti^ig, wipe off the dirt from thy face, thou hussey. Do what is right and necessary before thou thinkest of what is merely ornamental. L^Lri. so is called the tattooing of the female peasants and those of the lower classes in general ; this is produced by incisions made along the forehead and temples, dis- posed in separate lines, but never forming any regular figures. syikJ\ is the red colour, with which the gay women paint their hands and feet ; it is made either of Henna or of Cinnabar. In the Egyptian dialect ^\^ means '' dirt in the eye," (and likewise, " sore- ness of the eye "). 'i)aj is an insulting expression, equivalent to " slut or wench." It originally signifies — labia pudendorum, quae a Cahirinis etiam jy^j dicuntur, et in puellis exciduntur. AEABIC PROVERBS. 147 437. The embrace at meeting is better than that at parting, 438. (J^j ^^ ^j1 ^ ^J^^^ <.i <^r^ ^is e?/e upon the cuphoard, his ear towards the crier (of things for sale in the street). Applied to a gi-eedy glutton, ^L is a board or shelf in a room whereon eatables, especially fruits and sweetmeats, are deposited, ^jx-j ^^ "to him who cries," viz., cries victuals, fruit, &c., for sale ; it is here put for ^j ^ J 439. v-5' \2JcJ J / >mAj1j| J f^JU. C ^J^\ ^J^ The eye of the sun cannot he hidden. Superior excellence or beauty will become known, notwithstanding every effort made to conceal them. ,j.«.;uiJ) 1^^ and ^^^^.^ are often said indifferently ; it also means the body of the sun, or the solar rays. This proverb is taken from a poem in praise of wine, beginning with the following verses : — f^^ijoj J jj-*^ulJl (^-x L:i^l3 (Lo^Jkiil U>yac In the first line there are six different terms expressing wine. 148 ARABIC PROVERBS. 440. Borrow and lend out {what thou hast horroived), thai is the great shame. This is a verbal play on the different meanings of j^ and j\c 441. ^ ivedding, and by its side a circumcision {fectst). A surplus or superabundance of rejoicings. The term 'iji^ is more commonly used in Egypt than ^^l:^::^' To save expense the Egyptians frequently celebrate these two festivals at the same time, when an oppor- tunity of doing so presents itself 442. *■ iiX,.,^] 3 The jewel of the necklace, the canopy of the throne, the vanguard of the army, the point in discourse, the best verse of the poem. The "eye of the necklace" {'iiS^\ ^^«-c) is the precious stone, or medallion, or gold coin, which hangs upon the breast, from the middle of a woman's necklace, to attract particular notice. *a^^^ or i^yi^f^ " an army or large body of troops in actual warfare ;" thus, ^}^}^ ^^ '^^:.j^^ "the army agtiinst the ARABIC PROVERBS. 149 Wahdby." *J^.-lj^^ Jj^ is the " head or vanguard of the army, composed of the bravest soldiers." i3L4\ h^ " the very point or most material part of the question under discussion." iJA-,^!! ci:-^ so is styled the verse (L::-^-J) wherein the poet has exerted his utmost powers ; the main verse of the poem, usually found towards the end of those compositions called Kasyde. 443. A dirty liquor in a wretched bottle. A bad character and unseemly body, ^jl-oc a liquid extracted by pressure from whatever source it may be. '^j^j^'- the same as i'jljl' a " glass bottle." 444. May that come upon him lohich comes upon the drum on the feast-day. Much beating; verbatim, "to him what to the drum on the day of festival." 445. May those torments he his which are the due of the adxdteresses. May he suffer stoning. Here is to be understood oUyi c:-;L...is4^ or those women whom the Koran condemns to be stoned (*^y)- 150 ARABIC PROVERBS. 446. i-::-wJl t_>UsUpl 1^^ to &J^ May that be his lot which is the lot of the Sabbat men. The Sabbat men, or the Jews, are doomed to hell fire by the Koran. All these imprecations are in common and frequent use. 447. The blind man does what is nasty upon the roof of the house, and thinks that the people do not see him. Said of a blockhead who fancies that the world is unacquainted with his foolish tricks, however openly he practises them. The nieaning of .^diJl j^ is properly " above the roof or terrace of the house ;" but it is constantly used to express " upon the terrace." 448. Custom is the twin of the innate character. (See No. 133.) 449. More rare tJmn fly-brains. Said of any thing very scarce. ^j*j means ABABIC PROVERBS. 151 originally (as here) "a fly"; but in the common dialect of Egypt this name is given to a sort of vermin that stick to the beards of filthy peasants, and are also called ^U--? 450. Scarcer than the nose of the lion. Said of a rare thing, because it is diflficult to take a lion by the nose. 451. More adhesive than a tick. Said of a person whom one cannot shake off. o^ is a species of tike (or tick) ; these creatures attach themselves firmly to the body (especially to the belly) of a camel, and annoy him extremely. 452. Jj^^ ^ Jj^l More just thari 453. a balance. J-^!l lT'V 4y^^ Honour (resides) in the manes of horses. This is taken from the saying of Mohammed, J-jk\l^ ^\y^, ^fjt^ jJs:^\ and is often quoted to show the superior distinction which a horseman claims above him who rides upon an ass. ^'^y properly 152 ARABIC PROVERBS. signifies the lock of hair that falls on the horse's forehead. 454. It is an excuse the texture of which is not truth's own work. Said of a false excuse. The construction is ^JL\ jjwil \sjb ^^ ^f. is a mixture of camphor and rose-water, with which the face of a dead person is sprinkled before the body is placed in the coffin. 465. My debtor is still more backward in payment than I am myself. This is said in excuse for our not paying a debt, 156 ARABIC PROVERBS. as our own debtor does not pay us. *jy^ in the Egyptian dialect means the debtor and also the creditor. j^\ is here used in the same sense as^liL* which means in Egypt one who is backward in paying, or generally remiss in doing what is his duty. 466. Give dinner to the drunken — hut not supper to the tipsy. The drunken, it is supposed, will become sober in the evening ; but the tipsy during supper will be in- toxicated and continue so all night. jyJs^^* " a man completely drunk." ^U or ^J\J^ " one who is tipsy." i^'yiJl ti ^js>'J " a person clouded or stupified with wine," being the first stage of drunkenness. This expression corresponds exactly to the German " henehelt" 467. His anger is on the edge of his nose. Ever ready to burst forth. ^^^ properly signifies nostrils, but is used constantly in Egypt for 7iose, or uJjl — a term seldom heard there in familiar conversation. 468. He plunged a (deep) plunge, and came up with a piece of dung. ARABIC PROVERBS. 157 M\ 469. ^ mouse feared that her hinder j)ci7't was not suffi- ciently luide ; they then introduced an iron pestle. On remedies that cause an evil worse than that for which they are appHed. yx* is a low word for • Ij— jj — jj^ &c., more pohtely expressed by c:^^.! The word 1::^ means a thick heavy iron ckib held by both hands, and used by the public coftee-roasters to pound the roasted beans in large mortars. 470. She has a distorted mouth and drinks Meloukhya. She does a thing seldom done by others, although she is less qualified for doing so than others. Uii " with a distorted mouth." The pot-herb meloukhya is boiled with meat till it forms a thick broth, of which the Egyptians are very fond ; they eat it with a spoon or dip their bread into it, but few drink the thick broth, and the woman with a distorted mouth 158 ARABIC PROVERBS. has the least claim to do so, because she will probably spill it, being scarcely able to drink mere water without letting some fall about. The \ at the end of Uiti and l-^^Lo is according to the pronunciation of the lower classes of Cairo, by which a strong accent is laid upon the s at the end of feminine nouns. 471. AXusJb /•io ^\^ Afedddn may have a Jcassaha bestowed in its favour. A trifling thing may be sacrificed in favour of a great one. It would have been better Arabic thus : . \ss^ ^i ^Uu2j The fedddn is an Egyptian land measure, of which the extent differs according to the various departments of the revenue : ^^Fedddn el Jcamel,'' or "el Djerhasy" is composed of 400 square rods or kassabas, and is computed at 24 kerats ; the kassaba being an imaginary portion of the division which comprises 24 kerats, and used on many occasions. Fedddn of 333 J- square kassabas or 20 kerats. Fedddn of 300 kassabas or 18 kerats; this is the feddan most used at present. The kassaba that composes it has 3 i-q-o metres. But this kassaba, or rod, which the surveyors now use in measuring out the sown fields every year, according to the new regulations of Mohammed Ali Pasha, (who has abolished the land taxes assessed upon villages, or ARABIC PROVERBS. 159 districts at large, and now takes throughout the country the miri from each fed dan), this rod, I say, is often changed, i.e. shortened, to cheat the peasants, and every two or three years an inch is lopped oif from it. The poor fellah is little aware of this diminution at the moment, but he has, however, found out that at present (in 181 7) the kassaba used is only three-fourths of what it was twelve years ago under the Mamelouks, although the feddan for which they pay the tax still contains the same number of rods. The manner in which the kassaba itself is measured favours a deception of this kind. Immemorial custom has decided that it ought to consist of twenty-four fists {Lixi\ meaning such as are formed in seizing a stick with the hand and keeping the thumb erect upon it, thus — J No exact measure has ever been determined, and it may be easily conceived that government does not choose the largest hands to fix the length of the rod. In 1816, the kassaba had about 6 J Cairo pikes. The peasants are so stupid, or so negligent, that perhaps they seldom discover the cheat, or 160 ARABIC PROVERBS. think it of little moment ; besides, they respect it as a custom of their forefathers. The shortening of the kassaba by an inch, probably makes an increase in the receipts of the Fisciis of from £20,000 to £30,000 sterling per annum. This is one of the numerous tricks and secret measures by which government curtails the fellah's pittance without incurring the blame of open tyrannical extortion. According to the latest data there are about 2,000,000 of fedddn now under actual cultivation in Egypt, (of which five-sixths are sown with grain). Then 2,000,000 of feddan at the rate of 3| or 4 dollars annual tax per feddan, (as it may be now computed,) gives a land revenue of at least 7,000,000 of dollars to t;he Pasha of Egypt ; a sum that forms, I believe, little more than half of his income. As I have mentioned the subject of taxation in Egypt, it may gratify the reader to lay before him an accurate statement of the proportion which the land tax bears to the field income of the cultivator in this country. The following is an account of the expenditure on a field near Esne, in Upper Egypt, and the produce of it in winter 1813-1814. It must be recollected that in the higher parts of Egypt the Nile never inundates the ground, but that the fields are in-igated in high-water time either by means of wheels, or of buckets worked by men, who draw the water up from the river. A society of twenty- six peasants had hired a piece of ground comprising seventeen feddans, of which fourteen were destined for durra, and three ARABIC PROVERBS. 161 for water-melons ; it being the custom of poor fellahs, who have not any landed property of their own, to associate every year and hire a field. Expenses incurred in the Cultivation of Seventeen Fedddtis. For three months twenty of the associates were occupied in drawing up water from the river in buckets, which they emptied into the small channels made to convey the water into the field. This labour was continued incessantly during the whole day until the durra approached to maturity. Those who could not themselves attend, were obliged to send in their stead labourers hired for the purpose. Besides these twenty men, two were employed in keeping the channels clear of mud and weeds ; two others in partitioning the water at its issue from the channels over the field ; and one man superintended the whole of the labourers, and excited them to exertion. The sheikh, or head man of the company, was alone exempt from contributing his share of actual work. Piasters. The daily labour of a fellah in drawing the bucket (which is of a more fatiguing nature than the hardest field work in Europe), was then estimated in Esne at fifteen paras, of which ten were reckoned as pay in cash, and five paras for food, (viz., lentils, oil or durra cakes,) thus making the labour of each man during the three months amount to the value of thirty-four piasters ; or for the whole . .850 Y 162 ARABIC PROVERBS. Piasfers. After the conclusion of those three months, when the chisters of the durra (called then Jjjlij) were nearly ripe, five or six persons were employed in watching the crop of durra as well as the melon field, to guard them from nightly robbers, and from the multitude of sparrows and other small birds, which often, in spite of every precaution, deprive the fellah of the whole fruit of his labours. The daily pay of these men is estimated at twelve paras, or sixty for them all, during two months, until the durra harvest in February or March . . 90 For the construction of water-buckets and the poles to which they are suspended, and which facilitate the operation of drawing them up . 4 Seed (^.Uj) of 14 feddiins of durra, at one raf- tan per fedddn, makes 3^ mud for the whole, or 2^ Seed for three feddans of melon field . . 1 Labour of throwing the durra seed ... 3 Labour of planting the melon seed ... 2 Expenses of harvest, twelve persons for four days, at fifteen paras per day . . . . 18 Expenses of treading out the grain and winnowing it, which is performed on the spot when the produce of the field is collected in a large heap 3 Hire of the ground paid by the society to the owner of the field, H mud for each fedddn, we may say 20 Total Expense attending the field 1 ^ labour — inasters J ^ ARABIC PROVERBS. 163 Produce of Seventeen Fedddns. Piasters. The water-melons of the three feddans, sold m the market of Esne at from two to three paras each 280 Each of the associates for his own eating from off the field about sixty paras .... 40 For about three months the associates cut every day weeds and grass from the durra and melon field, which they divided among them every evening ; part of the weeds and grass they sold at the market of Esne for feeding horses, camels, and asses in that town ; part of them they gave to their own sheep and goats ; and part 'was taken away from them forcibly every morning, by the soldiers of the garrison. The daily share of each associate may be com- puted at from six to seven paras, making for the three months about fifteen piasters per head 390 Wlien the grain was divided every associate carried home four and-a-half tellys, or forty mud soogy, worth at that time thirty-two paras per mud, or thirty-two piasters for the share of each ; in all 832 The dry durra stalks, which after the harvest fall to the share of each individual, and of which the leaves are given to the cattle as food in the summer months, the canes of them being used for fuel or for thatching, were worth about four piasters ; or in the whole 104 164 ARABIC PROVERBS. Piasters. Each associate besides fattened at home with the dry durra leaves a couple of sheep, which he could sell afterwards with a profit of about three piasters per head ; we may say six piasters for each individual ; or in the whole . 156 Total Produce of the field — piasters 1802 I must here observe that the durra harvest had been bad, because a high wind and heavy rain in November had bent or broken the stalks of the plant ; otherwise the produce of the field might have been 1000 piasters in durra, instead 'of 832 ; the water haviug been very abundant this year. How- ever, two or three years seldom elapse without some calamity equally distressing as heavy rain ; either innumerable flights of birds, worms in the ground, or low water, which adds considerably to the labour and expense of irrigation, are circumstances that cause a great diminution in the produce : for those misfortunes, if the crop does not entirely fail, government never makes the smallest allowance. Piasters. Total produce 1802 Total expense 993^ Clear produce 808 J The taxes of this year were twenty-nine piasters per each feddan of durra and melons, which are usually sown together, making in all 493 Remained to the fellahs, taxes deducted 1 „ , _ , >- oloi — piasters J ARABIC PROVERBS. 165 The income of a feddan (taxes dedvicted) was therefore 18-g piasters. Each of the associates had for his share twelve piasters, after having worked during the whole winter season. As the durra fields are very seldom (if ever) sown twice in Upper Egypt, the man had to support himself during the rest of the year either by joining some other society to sow summer seed, or by hiring himself out as a labourer. The produce of the corn field is better, although the seed produces much less, because corn does not require such long continued or incessant labour of irrigation. At the same period, the produce of a corn field near Esne, was 84 piasters per feddan ; the expenses may be calculated at 15 piasters, and the taxes laid upon corn fields were then 40^ piasters ; there remained a clear profit of 29 jDiasters. The com measures of Upper Egypt are the erdeh and the tellys. The erdeh has 12 muds, or 24 kadalis, or 48 raftans. The tellys has 16 muds. Of the mud there are two kinds, the mud el shoone (or the granary mud), and the mud el soogy (or souky), the market mud ; 16 of the mud el shoone make 9 mud el soogy. The seed of the 14 fedddns of durra was 3^ mud soogy. The produce yielded 40 muds for each associate, or 1040 for the whole, which makes 297 for each mud of seed. The durra is usually reckoned at 300 for 1 of seed. The corn produce at Esne in middling years 25 from 1 ; in the better ground of the neighbouring plains of Thebes, it produces 35 for 1. IGG ARABIC PROVERBS. The present system of government is to oblige the peasants to sow the whole ground belonging to their village, whether good or bad, whether elevated or not, and therefore, whether irrigable or not. The bad ground is then partitioned out amongst the cultivators, and they must pay the taxes from it in the same proportion as from the good. Of late all the peasants' cattle has likewise been taxed, and they are to pay the tithes from it, a thing never before known in Egypt, and I beHeve, unknown in any other part of the Turkish dominions. The grain which they do not want for their own families, they are not at liberty to sell at pleasure, but must let government have it at a fixed price. The erdeb of durra was then worth at Esne 5f piasters 1 Spanish dollar = 8 piasters ; 1 piaster = 40 paras. 472. A month that prays, a hand that kills. On hypocrites. 473. hi the corners are hidden treasures. Wealth is sometimes found where least expected. \j\^\ plural of 'ii^\j "the corner of a building." llj^ " hidden treasures," a word of frequent use. ARABIC PROVERBS. 167 474. He jled from the rain, and sat down wider the ivater-spout. 475. One single word only is sufficient for the wise. ^ji instead of j^-lj is much used in the Syrian dialect ; not so frequently in the Egyptian. 476.'"- In every head is some wisdom. 477. In his jachass-saddle sticks a needle. Secret vexations plague him. i^jy the saddle for asses used in Egypt. i3wu^ a long iron packing needle, used likewise in sewing the saddle. 478. cV M^ ^j The young ones of the duck are swimmers. Young minds are inflamed by example. ^ ^ or ^ytj in the common Egyptian dialect, signifies "to swim." ^^ is likewise used, but not frequently. 168 ARABIC PROVERBS. 479. {Standing) in the middle ivindow, he tickles the hinder parts of those tvho sit in the ujyper ivindow, and insults {by offensive noises) those in the loiver window. He behaves with vulgarity and indecency to people above and below him. dJUL among many /Ox significations means " a window." ^^^z^juj in the Egyptian dialect, "to tickle the hinder parts of a person ;" it has also another sense. 480. j_jlsaj or " chief of the settlement ;" which, however, does not invest her with any authority over the others. At Cairo itself their number is but small ; they live all together in a large khan, called Hosh Bardnl-, just below the castle. In a city where among women of every rank chastity is so scarce as at Cairo, it could not be expected that public prostitu- tion should thrive. The Ghowazys have established among themselves a vocabulary of the most common nouns and phrases, in whicli they are able to converse without being understood by those who visit them. There is anotlier tribe of public women in Egypt called Ilcdebye (^w-.^)' ^^^J '^^^ fewer in numbers than the Ghowdzys, but like them intermarry among ARABIC PROVERBS. 179 themselves. The men are tinkers, and horse or ass doctors ; the women for the greater part, but I believe not all, common prostitutes. They wander over the country much Hke Gypsies. Of the latter, which are called here ^^i Ghadjar (in Syria Korhat), very few families are found in Egypt ; they are more numerous in Syria. 496. The value of each man consists in ivhat he does well. i^*^^-:^l is here equivalent to Jc«..; ^j^^^j^^\ ^ It is in this sense usually, but not always, applied to handiwork. The Syrians say ^j^^^^^, U for ,^;xu.s:b U meaning " I cannot (do it)," which the Egyptians express by jSii~\ U 497.-"' A harlot did not sweep her oivii house, hut cleaned out the mosque. A certain i^erson said, " that harlot loves goodbj uvrks." 498. r:S!i uJ 'li.^ * ^yJ tc iiLjs^^Ji]! A harlot does not repent: and water in a jar does not become sour milk. j.\j a large jar in which the ^^ater is kept for 180 ARABIC PROVERBS. every family's use. '-r-'^. is apj)lied to milk when it turns sour. In Egypt, therefore, sour milk is called 499. Moonshine and oil, those are the win of a house. To light the lamp while the moon shines is an extravagant expense that will ruin the family. ^ is often used instead of ^♦^1^ ,.:- u^. 500. ;^^ J U^j^^ J^^ J^' u^jc^\ means here (as observ^ed in tlie explanation of Proverb 259) "not to be in want of.'' \d used instead of Lvj^ 502 J \ " j*yj -^\ ^. UL- l:._^ U jiJ j^. Jjb^J h^ c^L- TAe Moggrebyns said to the people of Cairo, " Why do not ye love us?" "On account of your ill- natured cliaracU'r," they replied. This saying is applied to a person who expresses his surprise at not having any friends. The Moggre- byns form a colony of very wealthy merchants at Cairo, established in the quarters of Ghoorye and Fahamyn, who trade in the produce of their native country. They have the reputation of being ill-bred, surly, proud, and very obstinate, and are therefore disliked ; although, with respect to probity, thiy bear a character superior to the Moslims of any other nation. The word of a Moggrebyn {l^_f^ «uK) has become a proverbial saying in trade, but nobody ever mentions the word of a Syrian, a Hedjazi, or a Turk. 508. They said, " priest ! may God inahc you a lay brother once more!'" ''That is a step down- ivards,'' he replied. On foolish congratulations or wishes. Tn saying t_5jj ail^ a compliment is intended, meaning "God restore thee to thy prosperous state ! " Thus they say l^V^\ ujly aUI or c_>li ^^« " a letter." 516. They asked the ass, " Why do 7iot you ruminate ? " ** Conceit," he said, " never deluAes me." ^1^11 "the chewing and ruminating of cows and camels." JUull ^is. ^^Ikx) U verbatim, "deceit ARABIC PROVERBS. 187 cannot be gilt (or laid like gold leaf) over or upon me," " does not make me appear to myself better than I am." The expression ^^ ^.iliij U \si> is often used, and conveys the same meaning as " this can never enter my head," " I can have no idea of it," " I am not to be gilt over with this." 517. To cut off the mice ivith hemp oil, is not too much expense. Do not care for expense in freeing yourself from an enemy. The hemp oil mixed with arsenic is used as poison for mice. 518. J Ujfe JU i-Jji^ Jli lJ^ UJ^ Jli ^-^[/^^ ^^ \\ J^-' He said, " slave, I have bought thee." " That is thy business," he replied. " Wilt thou run aivaij?" " That is my business," he answered. 519. i^^j^ikil L::-..^:s^^ UjxLi They cut it to pieces; it served ivell for {the covering of) the drum. Commonly said of a broken or spoiled piece of any thing, which can, however, be still employed in some manner, so as not to be wholly useless. 1»8 ARABIC PROVERBS. 520. They said to the wolf, "For ivhat art thou following those poor little sheep f" He replied, "The dust [upon which they tread) is good for poor little eyes!' On the hypocritical professions of tyrants. The diminutive is often used not only because the object in question is really smaller or inferior in quantity or quality, but to give a kind of bonhomie to the expression ; and in this sense the Bedouins especially use it on many occasions. Thus "poor little thing" might be applied in a kind and compassionate manner to a person by no means diminutive in stature or wanting money. c:j\:j^^ is the diminutive or jJc^ of ^_^^^ the eyes. i—,<3 U is a common expression in Egypt, not implying "what is it to thee 1 " but, " what is the matter ivith thee ? " " what dost thou want ? " The Syrians say in the same sense t_Jo ^Ji..\\ 521. They asked the cows, "If you die, do they not put you into shrouds f They rep)lied, "Would to God they may leave our shins upon us /" Instead of u::^! the Egyptians more frequently sav sj.-^ , and then it would stand \1^\. ^-m. ARABIC PROVERBS. 189 522. *'lf?/ Lord," he said, "(/ ?>e(7 of you) the melon jjeels." " Alan," quoth he, " thy Lord eats the melon together with the melon peels." CLi\csr signifies a piece of melon peel. When a person eats melons in the bdzar or before the coffee shops, he is always accosted by beggars, who ask for the peels, which they eat, as all the peasants do when hungry. 523. A monkey solicited hospitality Jrom demons. "Yotmg gentleman," they replied, " the house is quite empty of provisions." It is in vain to ask charity from wretches, t_jU in the Egyptian dialect is the same as ajLJl , ,jX in opposition to ^J^, which signifies " to grant hospitality.'' ^-.-ll^ ^Ji} is a title given from mere pohteness and equivalent to " gentleman " or "young gentleman." 'i^y^^ is to be understood as if preceded by j\^\ " the house from which everv thing has been removed," or " which has remained empty of provisions. " 190 ARABIC PROVERBS. 524. Verily he loses his way whom blind men guide. A verse is cited which expresses the same meaniug : — When crows are the guides of people, They lead them to the carcases of dogs. 525. Even the handsome {looman) experiences the mis- fortune of divorce. This is said in consolation of people's sufferings. 526/" Truly, the sword inspires dread even in its scabbard. 527.'" From his pen nothing flows but malice. t_a£^_ originally means " blood flowing out of tlie nose." The reproach conveyed in this proverb is more applicable to Western than to Eastern writers. ARABIC PROVERBS. 191 Oriental authors are distil igiiished for great gentle- ness towards each other ; paper wars seldom rage among them, and they render justice one to another perhaps in a strain of excessive panegyric ; and if they correct an error, it is with coolness and mode- ration. The total want of publications resembling our Keviews, and the fear of broaching new doctrines or opinions, contribute probably to this spirit of indulgence. 528. ♦i^rjl Ij^ d\^ii ^ c-jLiJiil The hutcher is not startled at the multiplicity of sheep. A tyrant perpetrates bloody acts without com- punction. J^£ "to be afraid," or ^' amazed." Before the clouds {appeared) the rain came upon me. The accident happened quite unexpectedly. The term t-J^j for " rain," is no longer used at Cairo, .530. ^y^ "k j^-* ^^ •^^^ [It is still) worse than a promise ivithout performance, J^ a word, a saying, a promise. 192 AUABTC PROVERBS. i^\ i.—!y>- 531. Be diligent, and God luill send profit. ^ .,^^j " to make small balls or pills ; " this generally implies "to be diligently occupied," 'Ho work carefully." »»_,.^-^! ^--^^ -.aux« Jj>-j for " trader or merchant," is more commonly used than j^VJ J^j 532. ( ^ al'l« c:-J,:;i j ^i^\)'^^ ^s^f-'i^ '^Jr^~^^ 4^^'^ 0"° ^'^ As if she teas one of the water-ivheels of Djyze, her hack teeth fell out, and one hundred oxen luere killed by her {ivith the ivork). This saymg is used in derision of old women. e^l»-j plural of LjsL a water-wheel, (jw^-i means the ARABIC PROVERBS. 193 back teeth of a person, also tlie teeth of a water- wheel, e-^ is the Egyptian pronunniation of t_jl--> " a young man ; " the peasants also give this name to a strong ox — hence the pan which occurs in this place. If a water-wheel be half broken, the oxen that draw it are soon overworked and killed by excessive labour. The people of Djyze are the Baeotians of Egypt, they are despised for their stupidity and slovenly negligence, and often afford subject for ridicule. .533. Eat ivhatever thou likest, hut dress as others do. Do whatever you like at home, but in public behave according to received usage. 534. A dog that harks does not hite. 535.-"' Hoiv many sheej) at the roaster's ? and how many dogs in the sheep/old ? How many good people are sacrificed while the wicked enjoy their hfe in repose. Ij^ll the person who sells roasted meat in the bdzdr. 2 c 194 AHABIC PROVERBS. 53G. A hand accustomed to take is far from giving. ^_^*j U Am*.' is here put for ^-^^ ^\ ^^^^J 537. 7%e hunting dogs have scratched faces. The face of a milksop does not show any marks of labour or fatigue. jLi.^.-* in the Egyptian dialect " scratched." 538. J» ivhatever manner thou, strikest a scahhy-headed person {on the head), his blood willfloiu. A man is easily wounded in his weak part. 539. He ivas an iron block 07' anvil, and then become a hammer. The same meaning is also expressed by the phrase Beaten — but to-day beater ARABIC PROVERBS. 195 540. The lazy is not fed on lioneij. 541. Eat of the hvead made hy a ivoman ivith a bleeding nose; hut do not eat the bread of her ivho con- stantly remiiids thee of having given it. The dirtiest bread, made by a lizj ''a woman with a bleeding nose." LU signifies a person who recounts his own good works, and reminds another of the favours he has conferred on him. In the East, there is no sort of insulting language which hurts the feelings so much as being reminded of favours conferred ; probably because tlie people are conscious of their own ingratitude. 542. L\j will l^ursT tL!?lk< i^j Ji' Under every doivn-hanging head divell a thousand mischiefs. This is said of persons who in comj^any sit with downcast eyes and low-bent head, brooding all the while on evil designs. ^^— « in the Egyptian dia- lect signifies " bent downwards." 196 ARABIC PROVERBS. 543.-"" '^-? Jr^^ j^'-> J^* er'= lK Whoever cries " Fire," has he his mouth hurnt? Those who cry out most loudly have often the least reason to complain. 544. Coarse meal for ever, rather than fine flour at certain times only. This proverb is founded upon the saying of Mohammed recorded in the Hadyth or Traditions : The best 'works are those ivhich last, although they should not he of great imjjortance. JijL> is the " coarse meal used by peasants." lA^ ''the flour of meal" Iz^ "cut off," "at intervals only." 545. Every sheep is suspended by its (otni) heels. In a future state, none will be made to suffer for the (;rimes of others, (-r'^'ij^ is the sinew or tendon (of Achilles) by which Imtchers hang up the slaugh- tered sheep. ARABIC PROVERBS. 197 540'. Xe^ 7?ie 0??/^ he excused from thy had smells ; I do not luant thy perfumes. A speech in the closet from a husband to his wife. Leave oft' thy rudeness, I require no civihties. .347. As often as I strike a uvtedfor hmi he hangs up [another) harley-sacJc. No sooner is one business finished than he sets about anotlier. Among Arab sheiks in the desert, as well as in the villages, it is customary that w^hen guests arrive on horseback, each horse is attached by a chain on his legs to an iron spike driven for that purpose into the ground, either before the tent or in the court-yard of the house. This spike, about eight inches long, is called woted, (j^v.) and every horseman carries one with him. As soon as the guest alights from his horse the master of the tent or house takes from him the barley-sack {'i\kx^) in wdiich the horse receives his food, (and which the horseman likewise carries with him,) and hangs it upon a post or nail. From this his people take it in the evening and fill it with barley. In this proverb the master's serv^ant complains, that as soon as he iias driven one ivoted into the ground, another horseman arrives, wliose barley-sack is hung up, ajid whose ivoted must like- wise be driven into the ground. 198 All ABIC riiO VERBS. 548.'" Be hrothcrs, and hcej) between you the accounts of merchants. 541). A handful of consideration ratlicr titan a woehe of riches. Woehe {^-^i,') is an Egyj)tlaii coin measure, of •which six make an erdeh. 550. He ivas ivont to swear " hy the cutting off of his right hand!" He novj sivears ''hi/the giving of his money to the 2)oor ! " This is said of persons who having been poor aequh^e wealth and inunediately assume the kmguage of rich people, A low fellow without money, swears, " May my hand be cut off if — " (the amputation of the hand is a thief's punishment). The great and rich men swear, "I will give my whole estates or wealth to the poor if — ." 551. Eat and drinh, and let the ivorld go to ruin. ABABIC PROVERBS. 199 552. Every one sells his rags in his own market. Every one parades or displays his distinguishing quaUties in his own circle of acquainta.nces. 553. For the saJce of thy palace shall ive demolish our hut ? j_^Ak\ll is an Arab hut constructed of brushwood or reeds, ^di a stately building or palace. From its plural J^1^ , which the peasants pronounce el oksor, we have formed Luxor, the temple of Thebes. iJ L^\^ (pronounced kornidly) does not mean in the usual sense "for my honour/' or ''to my honour," but merely " for my sake." 55-1. \f " \ ••> The generous is never satisfied ivith riches. He wants money tliat lie may bestow it on others. 555. We are all (afflicted) ivith this disease ; God is the physician. Said in offering consolation to others. 200 ARABIC PROVERBS. 55 fi. EcU the present (sent to thee) and break the dish {in ivhich it was hroiight). The dish will otherwise remind you of the obli- gation. Ljk.^ is a small basin of earthenware glazed on the inside ; it is usual to serve up sweetmeats in dishes of this kind. 557. Every thing forbidden is sweet. 558. Every man — and his oivn care. Every person lias his share of trouble. cl',\>. put instead of &.^^ Be a thorough Jew, or else do not pla.ij with the Old Testament. Be sincerely attached to a religion however bad, rather than laugh at this, thy religion, il^^dl the Books of Moses, which are respected by the Moslims as derived from heaven, but which they believe to have suffered by the interpolations of Jews and Christians, because the mission of Mohammed was as they pretend, foretold in the original text. ARABIC PROVERBS. 201 560.'' Like a cat that eats her own young ones. Said of a mother who neglects her children. .561.* The day obliterates the ivord (or promise) of the night. This verse was quoted in reply to Haroun el Rasheed by a beautiful woman who at night had promised that she would bestow her favours on him the next morning ; but when day appeared she decHned the performance of her promise. It has thus become proverbial. A similar saying is more generally current at Cairo, expressing that " the promise of the night is ruhhed ivith butter, which melts away when the day shines upon it." ^.-^_ J j\^\ ^i ^lia.; i'jJj.' ^sy^^-^ iSi^\ (♦^J^ This means, that, when passion has ceased, we forget the promise made while it influenced us. 562. Like the asss tail, it never increases, and never diminishes. Applied to one who remains constantly in the same condition. There is a popular notion, I know 2 D 202 ARABIC PROVERBS. not whether founded on fact, that the tail of an ass never increases in length, but remains as it was when the animal was born, except as to the growth of hair, t-^o is used in Egypt for L_^'i 5G3. Like a needle that clothes people and is itself naked. This alludes to persons under similar circum- stances ; and is taken from that fine verse — The same meaning is still more forcibly expressed in the following verse — / have become like a wick placed in a lamp, It affords light to the 'peop)le while itself is burnt. 564.* Be of good memory if you become a liar. Like the truffle, luithout any (known) origin, and not sending forth any branches. il.'u is a species of truffle found in the deserts ARABIC PROVERBS. 203 of Syria, (I believe not in Egypt,) which affords nourishment to many Bedouin families. Like the European truffles they produce no plant, nor is it known how they are propagated. The Arabs say that they are produced by thunder and lightning. 566. Soft ivords, but open injustice. 567.-"' HoiD many a hand iveak in gaining is prodigal in spending. 568. The dog does not hark in his oivn house. 569:' Every slave ivhen he is hungry steals, and when he is satiated, practises ivickedness. On the effects of poverty and wealth upon low- minded persons. 204 ARABIC PROVERBS. 570. Like the impotent, who glories in the vigour of his father. Applied to those who without any just personal pretensions assume airs in consequence of the merits of their ancestors, ^,-^r. signifies one naturally im- potent. The ancient Arabs quoted on this subject the following fine verse — Ij Ij^ U J^ij ^.« t_5%il^ J\ He is the truly nohle youth, who says " Behold, I am the man,'' not he ivho says '' My father was.'' What is above translated vigour, is in the original Arabic a term for which the Dictionary may be consulted. r^' 571. Hearsay is not like ocular testimony. ^Lc is ocular evidence, equivalent to ^,^1 ij^^Uu ARABIC PROVERBS. 205 572. aJJUu (^'.^.mh^ lS"^. '-^*j.«'2j' 4j If thou wert to see my luck, thou wouldst trample it under foot. Said by the unlucky. 573. Did hut the radish digest its oivnself! Could we but rid ourselves of the person whom we have invited to be our assistant. It is commonly believed in the East that radishes eaten at or after meals facilitate the digestion of other food, although they themselves remain undigested in the stomach. 574. If a man were to inquire after [the dirty manner of malcing) bread, he would not eat it. 575. If the fellah were made of gold, certain j^arts of him would he of wood. Although a low person may attain an exalted station, and however his manners may be improved, some remnants of his former meanness will always 206 ARABIC PROVERBS. be conspicuous. Here may be quoted the following verse — Riches have disclosed in thy character the had qualities formerly concealed hy thy poverty. 576. If I had lighted for thee the ten [fingers as candles) thou wouldst still regard them as if they ivere in darkness. Said of one who forgets or never acknowledges the most signal services rendered to him. 577. Were it not for fractures there woidd he no pottery. Misfortunes are not without some good conse- quences. hyJi in the Egyptian dialect for yjS 578. If his gain lay in the hinder [or filthiest) part of a dog he tvoidd eat it. On a person descending to the vilest modes of .obtaining profit. ARABIC PROVERBS. 207 579. Aiijj l::^-^ ^cj^ ^ 4^^^ ^ ^ If they had not dragged me from under him, I should have hilled him. Said in ridicule of a bragging fellow. 580. If his mouth ivere silent another part of him woidd speak. Alluding to one who talked incessantly. c;:.' 581.''' If the falcon had been good for amj thing, he woidd not have escaped the sportsman. On a person indebted for safety to his insigni- ficance or trifling character. In the Egyptian dialect J:j\i dSl^\ ^1^ " such a thing has escaped me ; " " I have not been able to lay hold of it." 582.-^'^ Cursed he the hath that has shoivn to me the hinder part of him ivhose face {even) I should not like to see. Accident has thrown us into the society of one whose very aspect is disagreeable to us. 208 ARABIC PROVEKBS. 583. Her meat and his meat cannot he cooked together in the (same) pot. Said of a husband and wife ill-suited to each other. ,*A~i2:j " the preparing of victuals." In this sense also ufj^'. is used by the Egyptians. 584. ei^/i-i l::^!^ JtiXJ i-::-^!^ ^ If it irere to rain, clouds luoi.dd have appeared. 585.''^- To the lion belongs whatever his hand has seized. Were it not for the tears the ribs ivould have been burnt. Tears soothe the pangs of distress. 587.''- ^*XJJ » ^'^^^^f^, i^r^ LJ^^ The mare is not {to be valued) according to its housings and its ornameyits in front. Jj>- the housings of a horse. The word *J j is used to denote the ornaments of a horse's head and foreparts. ARABIC PROVERBS. 209 588. {He is) not in hell luhere neither luater nor trees {can he found). A reply to those who bewail without reason the situation of another person. Ji..^ is one of the upper regions in the Mohammedan hell. 589. If a hloiu were to fall from heaven it ivould not light upon anything hut his neck. Said of the unfortunate. (Respecting a blow on the neck among the Egyptians and Arabs, see No. 2.) 590. If I were to trade in winding-sheets, no one would die. On a person unfortunate in commercial specula- tions. 591.* Not every one whose face has heen hlackened can say '■'/ am a hlacksmith." 2 E 210 ARABIC PROVERBS. 592. The tongue of experience has most t^nith. 593* If the gain ivere to approach his mouth, he would turn his hack to it. Said of the negligent and indolent, lii signifies not only the hinder part of the neck, but also the back. 594. A hand that has been short in rendering services to others, do not stretch it out in quest of high places. The selfish person is unworthy of a high station. ^s^'j 'i the final ^ strengthens the imperative, and is called by the Arabs ^Ui^^S ^J By i_J^-«ll is expressed " the rendering of kind services to others ; " such good oflfices as every one feels it his duty to perform towards his fellow creatures. The term in this sense is very commonly used; thus t_J^y«^ LT*"* ("J"*^' " ^'^^ y^^ ^® kind enough," when- ever the services of a superior or inferior in rank are solicited. ARABIC PROVERBS. 211 595.* He reads notlihig hut the sentences of toiinents and the hook of thunderholts. Said of a person who always frightens others with disastrous or portentous news. t__;U*ll ijl are those passages of the Koran which threaten the wicked with hell-torments. ^z\_yj\ (^[^^ alludes to a work written by Ibn Hadjar ( ,:§• ^ji) which has for its title " The burning Thunderbolts " j.c^j^\ ^'ijss\^\ — Ibn Hadjar is an author much esteemed among the Olemas of Cairo ; several of his works on the Hadyth or Tradition (especially his Annotations to Kastellany's Commentary on the Hadyth,) serve as guides in the lectures delivered at the Mosque el Azhar. 596. Not a single grain of mustard seed falls from his hands. Said of the care with which a miller watches his property. Mustard seed is extremely small. 597. Do not put off the luork of this day till to-morrow. j=^^_ 'Ho defer," ''put back," &c. 212 ARABIC PROVERBS. 598.* Do not trust the emir if his vizir cheat thee. 599. The serpent brings forth nothing but a little serpent. 600. Who gives not thanlcs to men, gives not thanks to God. 601.* Do not ridicule the short and thin-bearded, as long as thou thyself art ivithout a beard. For -f^-s/ the Egyptians more frequently say . ,„:^_ jw' ''he continued railing or abusing until — " 619. On account of her fine talking they sent her to ivoo (for a friend). Said ironically of a woman who spoke in a mean or vulgar manner, ljj..^ according to the Egyptian dialect for (J->*j 620. He who is bashful with his cousin, gets no boy by her. This saying is often addressed to a friend whom 2 F 218 ARABIC PROVERBS. we entreat to render us some service, or to pay a debt. If we are ashamed, or act bashfully with him, we obtain nothing from him. It is a general custom in the Levant to marry the first cousin, and here this name stands for " wife." Cousins thus married continue to call each other " cousins," even after the marriage, and not '^husband and wife ; " because the tie of first-cousinship is universally regarded as more sacred than that of matrimony, which may be, and is frequently, dissolved at the momentary caprice of either party. Thus the man calls his wife in the house j^ i^:^u} Ij " daughter of my uncle ; " and the wife says to her husband ^^^ ^j\ Ij " son of my uncle." 621. He is like the cocks of the Bedouins, eating dung and calling to prayers gratis. Said of one who is left, notwithstanding all his services, to live in poverty and contempt. The cock is likened to the muezzin, because he crows at the time of morning prayers when the muezzin calls the people to their devotions. ^Si^ is the Egyptian pronunciation of ^ij^. The phrase "for God's sake," or " gratis," is expressed by .dl The Bedouins (here designated by the word Arab,) have no criers or muezzins but their cocks. ARABIC PROVERBS. 219 622. N^one got the coiv hut the hdclhy. The arbitrator himself seized upon the object of dispute. t_5^1 ^^^ is an expression frequently used, meaning " thou hast luckily gotten it/' " it was exactly what thou shouldest have had," "it fell appropriately to thy lot." <-J^l ^ (from the verb .f^ originally signifies "it is perfect for thee." 623. To him ivhose mother is the hot fever, and ivhose father is the cold fever, from whence can health come ? Children suffer from the discordant tempers of their parents. ^-sr in the Egyptian dialect for 624. No one extracts the oil hut the oil-presser. To every sort of labour its own particular work- man. jl.:yt\\ is the person who works at the 'ij^2x.^ or oil-mill. 625. He who leaves {the fame of good or great ivorl's) after him, does not die. 220 ARABIC PROVEIlBg. 626. A covered dish and a handmaid for a farthing's worth of sjyrats. The construction is J^:>J^sr_ hj\^) (_>%Lc i>jU- j .\ ^^J or c_,,^»^ ^^J 627. He ivmits of dried fruits only the zaroiir. Said of unreasonable demands. The ^aj is here a superfluous particle, as already noticed. (See No. 263.) JjLl^ are " dried fruits " (and JjJi\ "the seller of dried fruits "). Zarour is a small fruit resembling a cherry in size, and an apple in taste and colour. It grows upon a low thorny shrub in different parts of Syria, where I have seen it, espe- cially in the YaUey of the Jordan. I believe that it is not a native of Egypt, and it is rarely to be found in the shops of those Damascus people who sell dried fruits at Cairo. 628. He loas not a match for his mother-in-law — he then rose against his wife. Finding the actual enemy too powerful, he 222 ARABIC PROVERBS. attacks the weak and innocent. In the Egyptian dialect ^-.l^ jSi\ \j\ signifies " I am quite a match (or an overmatch) for him." ^JLz jSi\ U "I am not a match for him." Instead of Aji^l ^^Jlz we find iOi^^ — according to the practice before mentioned of putting the J for ^£. — and vice versa. 629. ji.'i]\ i-w2j: ,__c.r^ AjJy^ ''■^^-^A^ fJ^ ^^ Death ivas not sufficient for the dead, the grave moreover must p7^ess upon him. It is believed by Mohammedans that the tomb presses upon the body therein deposited either lightly or heavily according to the sins or merits of the deceased. This saying therefore means " not only was he punished for his sins by death, but the very tomb pressed upon him." Here ^s>~ means " moreover," or " even," — l^S ^U IS\jj — having no reference to time. Thus it is said ^yj ^Jlr*. a.;Mji, " he abused him and even (or moreover) struck him," 630. The fraud is not comijlete unless it he practised upon clever and cunning persons. It requires no ability to cheat the stupid. ^Iki is the plural of Jb\J:> ^'able," "active/' and also " knowing and expert in business." ARABIC PROVERBS. 223 631. JJ\ dj^-^W J^ ^J^ J^J\ ^j^\ J^j.^. U False coin is passed upon none hut the shrewd hanher. The over-shrewd are most easily cheated. J^«aj s:j Of a similar meaning is the following proverbial saying : Who abandons thee, abandon him, for surely thou hast no occasion to meet him ; and who sold thee for a dindr, sell him for a hens egg. The Egyptians say jlj and sjjJ^ in the same sense as l.^,^j — thus, Jjj^. JH "such a one likes me," or "is fond of me." 643. He who is not ashamed does whatever he likes. 228 ARABIC PROVERBS. (*f^ jL ^L«5 uy^J^ (*y j--'^ (^ He ivho intimately frequents people for forty days, has become one of their number. „U^ is often used instead of j*^> 645. Truth becomes disagreeable to the fool only. 646. ^Jo- J t^^ li ^J^^ Jil ^ -ftTe it'Ao ea^s alone, coughs alone. The egotist or selfish miser is abandoned in his misfortunes. ^_^ to cough with the throat crammed, or when one has been almost suffocated by some- thing sticking in the windpipe. It is reckoned a shame in the East to eat alone, and those who do so are despised as misers. 647. This is not the bishop's square. This is not the proper place for a person. A saying derived from the chess-board, where the square is called c:^-.' or *' house." ARABIC PROVERBS. 229 648. A hair dresser, and she comhs {or dresses the hair of) her daughter. This is said of good work, such as is executed by skilful artists when they work "con amore." ali^U among the peasants signifies " a woman who earns her livelihood by combing and cleaning the long thick hair of the female villagers, which she after- wards plaits," an operation to which all the respect- able Turkish women submit at least once in every week. This business is performed in towns at the baths by professional women called iiL 649. How very great is the yiumher of my wooers ; hut how small the quantity of my furniture. A pretty girl, but too poor to obtain a husband. ip\jSL^\ comprises the whole furniture — beds, sofas, kitchen utensils, china-ware, &c. which a wife brings to her husband, amounting often to a greater value than the price paid for the girl to her father. She retains, however, the property of this furniture, unless she demands a divorce, when the husband may clairn it on her leaving his house. 230 ARABIC PROVERBS 650 Nobody considers himself as contemptible. In the Egyptian dialect a:^ is used for j^:^' — and a^^ . commonly foi- ^^i 651. He luho talks about that ivhich does 7iot concern him, tvill hear something not pleasing to him. 652/'- < >i(L> < >.ijiJl , Is. U ^0?/; many are the roads that lead not to the heart ! U is here to be understood as U b 653. Among the pottery there is none like him. He is distinguished only among his low com- panions. 654. JE/e ly/io cannot reach to the bunch of grapes, says of it, "It is sour." ARABIC PROVERBS. 231 655. He ivJio distributes bran in alms, for him it is ivritten in the Book of Destiny that he is to receive a puff of wind vijon the serdt. The serat is that narrow bridge by which the MosHms pass over the precipice of Hell towards the avenues of Paradise. 656. Of him who marries in the bird-market, the divorce ivill be [as quick as one can say) ''good night." Women of the lower class and of unchaste cha- racter sell pigeons and other birds in the different b^zdrs of Cairo. Here is to be understood cGE> ^^ ^:sn]b \^^^j ^JJ^.i That a person went off in haste, is expressed thus, J\j ^ j^^^^, \^jj^ JL« " he said 'good evening,' and went away." In the East on quitting a company it is not usual to make long adieus ; a man says merely " good night," o]' " good morning," and immediately withdraws. The pro- verb may perhaps also mean, that if the person marries in the morning at the bird-market he will be divorced on the evening of the same day. 232 ARABIC PROVERB?. 657. From the heginning of the vinegar dregs were in it. The affair was badly concerted from the first. j_^o.o in the Egyptian dialect signifies "dregs or lees,' the same as G 658. (He is) like the icorld ; no corifidence is to be placed ill him. 659. UjkLs^ o (^■="«J^ (J-^-V. lAt*^^ S? ^^^^ J^*^' L« J^u As the sheep does with the acacia-pulse, the acacia- pidse does tvith the sheep's skin. x'i is the fruit of the mimosa called k;,^ or l^u.^ consisting of a small pulse or pod resembling that of carobs. It contains several beans, and when fresh is excellent food for cattle ; when dried it is used by the tanners in Upper Egypt and all the Bedouins of Arabia to tan sheep's skins. 060. It is ivritten upon the cucmmber leaf, ^' He who watches during the night slee2')s during the day." He who passes the night in revelry is unfit for ARABIC PROVERBS. 233 business during the day. ^' It is ivritten upon the cuciiTuher leaf," signifies that it is written where even the meanest people may read it, as cucumbers are very cheap and common in Egypt. JJJl and ^1^1 are here put for jjJJb and jl^Jb or JJJl J, In this manner the Egyptians frequently dispense witli the prepositions ^. and j, 661. vV< There are 7io fans in hell. ^^\y» the plural of ^>-j)/* '' a fan made of the chips of date-leaves." 662. He ivho loses an opportimity of (eating) the meat, let him feed on the broth. An Arabian story relates that the bird komhar {j^i of the lark species,) once invited King Solomon to dine, and requested that all Iris courtiers might accompany him. The king inquired whether there was a sufficient supply of food for so large a com- pany ; and received in answer, that everythmg necessary had been provided. The guests arrived and seated themselves near the banks of a river ; when dinner time approached the kombar came fly- ing with a locust in his bill. Having eaten some 2 H 234 ARABIC PROVERBS. of it liiinself, lie threw the rest into the water, and addressed this proverb to his royal guest, advising him to satiate himself with the locust-broth. The wise monarch smiled, he and his attendants drank some of the water, thanked their host, and departed. 6G3. J^^l ^-^' 'J^ L>J^ (^ U'^ He who talks with the Zoity commits a sin against himself. Avoid the conversation of unmannerly persons. l?j an Arabian tribe noted for the coarseness of their manners. I have heard at Cairo, (but cannot affirm as fact,) that a small tribe of Zotty is still established in some villages of Palestine. 664.-" - y After Ahhdddn no village remains {or exists). This is said in derision of the praises which people so lavishly bestow upon their native places, even the most miserable hamlets. Ahhdddn ( Jj'uc) was a place on the eastern bank of the Tigris, belonging to the district of Sowdd. I am ignorant whether Ahhdddn exists at present or not ; nor can I imagine why the Egyptians should have intro- duced it into one of their proverbial sayings. X.. j signifies a village in the modern dialect of Egyj^t. ARABIC PROVERBS. 235 665. There is not in the ferrij boat any [gratis or) for God's sake. There every person must pay his fare. ^U is used in the same manner as the expression " for God's sake/' i.e. gratis. 666. c^yi ^J! ^j1 ^^ U;: U J'/^e cZiti"^ ct/o7ie ca)i Jill the eye of man. Man continues to be ambitious or covetous until he is deposited in the dust. Common expressions are ^^LL i.u^ (for JL, ^^^z) "his eye is full," or " he possesses every object of his desire, he is satiated ; " ^:^£ i;u U b " tliis does not fill his eye," or content him. This figurative sense is restored in the proverb to the real meaning of ^' to fill the eye." c__)1j here signifies j\i]\ (_j\j the "dust of the grave." A saying of Mohammed resembling this proverb in sense is recorded as follows : — 667.-'- He who has a head at the sellers of sheep's heads, does not sleep at night. The person whose fortune is intrusted to the 236 ARABIC PROVERBS. hands of strangers, cannot enjoy repose. The poor at Cairo buy sheep's heads and for a trifle have them boiled in the bazar by persons who are not only cooks, but sellers of sheep's heads, and there- fore called ^^ J or in the Egyptian dialect ^jw^j . 668. Of that person at ivhose ivedding thou dost not eat, eat at the funeral. Lose no opportunity of gaining from a stingy person. The more natural construction of this pro- verb would be The word \r^ means the first days of mourning- after a person's death, generally spent by his rela- tions in loud expressions of grief ; sumptuous enter- tainments being given to the mourners. Instead of Ijjr the Egyptians say also *:u.* which is a corruption of ^-'U 669. He who is fatigued shall repose {afterwards). ^ ^^l^*J\ is the expression used in inviting a person to sit down when he enters a room, as the Arabs say ARABIC PHO VERBS. 237 670. / iiave no cows, noi' do I set myself up as a sorcerer. I have no money left to assist thee (or to supply the want of thy lost cow). ^y\ " I rise " (to do or to be), " I suddenly begin to be." 671. He ivho is not satisfied with the government of Moses, will he satisfied ivith the goveriiment of Pharaoh. Tills saying has latterly been often quoted to express that those who did not like the Mamelouks, must now submit to the still more tyrannical go- vernment of Mohammed Aly. The construction is according to the vulgar dialect of Cairo, it should have been (more correctly) ^^y ^ ^y. ^-^y^ jX=c: ^j ^ ^* 672. It is nothing hut the fire of the Magians. Said to a person who highly values that which finally must hurt him. The Madjous, or Idolaters^ adore the same element which burns them. 238 ARABIC PEOVERBS. 673/'' He who does not taste the {best jmH of the) meat likes the lungs. The poor must be content with that which the lich disdains. The lungs are eaten only by the poor. Instead of ij^ the Egyptians more commonly use the term ^j^ in speaking of lungs. G74. ^P^ ^fi ^^j^ U ^j<.:>- ^\ ark Us Ji ^c Of him whose cook is a beetle, what may not be the dishes f What can the work be if slovenly fools are employed to execute it ? ^^j^^ y} is the largest species of 'Ljc^ or scarabseus, and cited, like the latter, as an emblem of ugliness and filth. It is tlie same animal which the learned Arabians sometimes call Jjt^ 675. He ivho eats a hen of the sultan will return her to hitn a cow. On the heavy fines imposed on those who em- bezzle the public money. J^' is constantly used to imply "the taking of illegal gain." Thus ^jU Jil "he has cheated me ;" ^^^^1 ^^ ^\ '' he has eaten (embezzled) some of the money." But it always supposes that the- eater has betrayed at the same ARABIC PROVERBS. 239 time the trust or confidence placed in him. There- fore it is not said of a shopkeeper who cheats his customer by overcharges .u,m J^^ — but &ji,^ " he cheated him ;" but if my servant overcharges me in an account of my expenses, I say ^J.,^ J^l "he has cheated me." Him vjhom goodness cannot mend, evil ivill not mend. On such incorrigible persons as cannot be softened by kindness nor corrected by punishment. On this subject the following verse is cited ; — 677. He who loves a thing often talks of if. Literally " abounds in the mentioning of it." 678. Who is able to restore {what was) yesterday, or to plaster over the rays of the sun ? One is as impossible as the other. This is generally said of any undertaking quite beyond the 240 ARABIC PROVERBS. reach of human power, ^j^^'j (from j^l?) to cover a wall or anything with mud, i^laster, &c. 679. JUi^ Ji^\ u^A. .:^\x^\ Among tvofide^fid things is a sore-eyed person ivho is an oculist. A man should first attend to his own defects. In Egypt those quacks are styled Jl^ who pretend to cure the eyes, for which purpose they usually employ a mixture of mineral or metallic substances, especially antimony, and from this they derive their name. 680. Mail is only man by his money. This vile saying is in opposition to the celebrated answer given to the great Arab chief, or King of Hyra, Neman Ibn Monzer, by his enemy and rival Dhamra Ibn Dhamra, whom Neman when he came into his presence reproached for the meanness of his look and the smallness of his person. The noble Bedouin replied, " Surely the worth of a man lies in two of his smallest parts — his heart and his tongue !" Others affirm that this answer was given by the Arab Mady Kerb to the King of Persia. ARABIC PROVERBS. 241 681. - O - C '^ When wert tJioic changed into a queen, paivn ? Said of low people suddenly elevated. This is taken from the chess board, when a pawn passes to queen (jj). The \ of Lii^jyu'i is superfluous, and must be ascribed merely to the vulgar pronuncia- tion. The ancient poet Abou Tamam has a similar expression : 682.'^' Of him ivho eats the sultdn's broth, the lips will be scalded, should it be even at a very distant time. On the dangers attending those who accept lucrative situations undei Eastern rulers. The ^\ is here in its true sense and implies " illegal eating," or "gain." (jlisLJ!' Isj^ stands for i>Jyo ^^^ Thus it is said .ui^x J^Ij bl "I ate of his bread/' as if ^^ preceded ^Li^-x or as a host says to his guest, ,»jsn>U^ J^ " eat o/the meat," for ^s:^\ ^, J^ 2 I 242 ARABIC PROVERBS. ^^'^\ c_J> U^' 683. A small date-stone "props up the ivater-jar. Great princes often owe tlieir security to the meanest of their subjects ; or, great concerns are supported by the most trifling circumstances. i.'jly is the diminutive of ^.3 That the large water-jars, which are of this form — may be kept in an upright position and well balanced, some small stones are often put under them. 684. ^_jJkX. (J^'i] ^\j The advise)' of the fool is (or becomes) his enemy. The word jj^] is applied in Egypt not only to a fool, but also to an obstinate headstrong person. ARABIC PROVERBS. 243 685. lii-^Aj U_j-I'U u::-v:;.C: [si^[j They embraced her, she remained silent; they re- proached her, then she assumed airs. She dreads the reproach, but is not ashamed of the deed. '<^iri, "to enjoy female society." L::.-^:saxj■ from J^ which signifies " the twisting of the body and coy motions of a woman impatient of reproach." The same word is often used to express similar motions produced by coquetry or voluptuousness, and the women of Cairo flatter themselves that their Ji is superior to that of all other females in the Levant. 686. The blowing of the stable. This is said on two occasions ; first, when a person resembles a horse that issues from his stable in full vigour, snorts and breathes high, blows out at the nostrils, and strikes the ground with his hoofs, but soon after is found to be tu^ed ; secondly, it is applied to a person resembling the grooms of the stable, who puff themselves up and give them- selves great airs, fellows noted in Egyj^t for their insolence. 244 ARABIC PROVERBS. 687. lik.^\ iL^^ liU-Jl ^li The jive of reeds is of rapid extinction. The passions of those who have no energy of character are easily subdued. 688.-"-