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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:01:10 -0700 |
|---|---|---|
| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:01:10 -0700 |
| commit | b94f0b06c1c0be9b9242eaed9098706302d15b21 (patch) | |
| tree | 2fb26f4ba863fc5a911e511e3a3c30be99351c79 /34206-h | |
Diffstat (limited to '34206-h')
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margin-left: 0em; padding-left: 3em; text-indent: -3em;} + +</style> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Thousand and One Nights, Vol. I., by Anonymous + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Thousand and One Nights, Vol. I. + Commonly Called the Arabian Nights' Entertainments + +Author: Anonymous + +Editor: Edward Stanley Poole + +Illustrator: William Harvey + +Translator: Edward William Lane + +Other: Stanley Lane-Poole + +Release Date: November 3, 2010 [EBook #34206] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE THOUSAND AND ONE NIGHTS *** + + + + +Produced by Jonathan Ingram, Turgut Dincer and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + +<div class="box"> +<br />Transcriber's note:<br /><br /> +There are two levels of notes (footnotes) +in this book: The first level is called Notes by +the author and are referred from the main body +of text as [C_n] where C is the Chapter number +and n the number of the note related to this +chapter. The second level conists of regular +footnotes referred from the Notes of the author +and are numbered the usual way.<br /><br /> +In the HTML file Notes and footnotes are numbered +without chapter numbers.<br /><br /> +</div> + +<div class="figcenter" style="width: 500px;"><a name="title" id="title"></a><img src="images/title.png" width="500" height="880" +alt="Ornamental Title.--At the foot is the Title in Arabic" title="Ornamental Title.--At the foot is the Title in Arabic" /></div> + +<h4>THE THOUSAND AND ONE NIGHTS</h4> + +<h6>COMMONLY CALLED THE</h6> + +<h2>ARABIAN NIGHTS' ENTERTAINMENTS</h2> + +<h5>TRANSLATED FROM THE ARABIC, WITH COPIOUS NOTES, BY</h5> + +<h3>EDWARD WILLIAM LANE</h3> + +<h4>EDITED BY HIS NEPHEW EDWARD STANLEY POOLE<br /> +<small>FROM A COPY ANNOTATED BY THE TRANSLATOR</small> +<br /> +WITH A PREFACE BY STANLEY LANE-POOLE AND<br /> +<br /> +ILLUSTRATIONS FROM THE DESIGNS OF WILLIAM HARVEY<br /> +</h4> +<div class="figcenter" style="width: 150px;"><a name="mark" id="mark"></a><img src="images/mark.png" width="150" height="106" +alt="printer's mark" title="" /></div> + +<h6> +A NEW IMPRESSION IN THREE VOLUMES</h6> +<h4> +VOL. I</h4> +<h4> +LONDON<br /> +CHATTO & WINDUS</h4> +<h6> +1912</h6> + +<h6> +LONDON:<br /> +PRINTED BY WILLIAM CLOWES AND SONS, LIMITED.<br /> +DUKE STREET, STAMFORD STREET, S.E., AND GREAT WINDMILL STREET, W.</h6> +<p><span class='pagenum'><a name="Page_v" id="Page_v">v</a></span></p> + +<div class="figcenter" style="width: 600px;"><a name="f2" id="f2"></a><img src="images/fig2.png" width="600" height="226" +alt="Ornament" title="" /></div> + +<h4>ADVERTISEMENT.</h4> + +<p>The present edition is an exact reproduction of that edited by my +father, with my great-uncle's final corrections, and published by Mr. +John Murray in 1859. Several reprints of that edition have testified +to the continued popularity of the work, and the necessity for the +present issue shows that an acquaintance of nearly half a century has +not yet wearied the public of the standard translation of the <i>Thousand +and One Nights</i>. The secret of Mr. Lane's success is to be found +partly in the instinctive sympathy for the spirit of the East, which +enabled him faithfully to reproduce the characteristic tone of the +original, and partly in the rich store of illustrations of oriental life +and thought contained in his Notes. In the various cheap versions, +based upon Galland's French paraphrase, the Eastern tone and local +colour is wholly wanting; and the peculiarities of life and manners, +which contrast so markedly with those of the West, are left unnoted +and unexplained. Such versions may serve in an inadequate degree +to make the Arabian Nights known to those who care only for the +bare stories; but educated readers, who are capable of something +more than the mere enjoyment of the romance, and desire to understand +the character and habits of the actors and the spectators, find +in Mr. Lane's translation, and in his only, a complete satisfaction of +their want. It is not merely a scholar's edition, though no oriental +student can afford to be without it; but beyond this narrow circle it +has ever appealed to the wide audience that cares to know the famous +books of the world in their most perfect and faithful reflections.</p> + +<p><span class='pagenum'><a name="Page_vi" id="Page_vi">vi</a></span></p><p>The actual moment is an opportune one for the reappearance of +the work. Egypt just now holds a foremost place in the eyes of +the world, and it is of Egypt that the <i>Thousand and One Nights</i> +have most to tell. Indian or Persian as many of the tales are in +their origin, their setting is almost purely Egyptian; and though the +place may be nominally Baghdad or India, or even furthest China, it is +in mediæval Cairo, in the days of the Memlooks, that the scene of the +Arabian Nights is really laid. The people described are not Hindoos +or Chinese, but Arabs and Egyptians as they lived and moved in the +fifteenth century, when some of the beautiful mosques and tombs, +that still make Cairo the delight of artists, were being built, and the +devastating hand of the Ottoman Turk had not yet been laid on the +land of the Pharaohs. For a minute picture of Arabian society as +it was in the Middle Ages, the <i>Thousand and One Nights</i> have no +rival, and it is Mr. Lane's appreciation of this picture, and the wealth +of illustration lavished upon it in his Notes, that render his edition the +most complete commentary we possess on Muslim life and manners, +religion and literature, and make it an indispensable supplement to his +famous <i>Account of the Manners and Customs of the Modern Egyptians</i>. +The poetry of Eastern life is rapidly fading away under the effacing +touch of European civilisation; the characteristic society in which an +Haroon-Er-Rasheed, an Aboo-Nuwas, a Kafoor, a Saladin, or a Kaït-Bey, +revelled and jested and conquered, is fast becoming matter of +history rather than of experience, a field for the antiquary instead of +the traveller; and it is well that we can reconstruct it in the pages of +the <i>Thousand and One Nights</i>, whose compiler saw it when it was +still almost in its Golden Prime, and in the <i>Modern Egyptians</i>, whose +author knew it when it still preserved the romantic character which +has charmed and fascinated readers of every age and condition.</p> + +<div class="quotsig"><span class="smcap">Stanley Lane-Poole. </span></div> + +<p><br /><span class="smcap"> The Day of Tell-el-Kebeer</span>, 1882.</p> +<hr /> +<p><span class='pagenum'><a name="Page_vii" id="Page_vii">vii</a></span></p> + +<div class="figcenter" style="width: 500px;"><a name="f3" id="f3"></a><img src="images/fig3.png" width="500" height="497" +alt="Head-piece to Preface.--The Vase is formed of the Arabic words signifying 'In the name of God, the Compassionate, the Merciful' (always placed at the head of a Muslim work), written doubly, and contrarily" title="Head-piece to Preface.--The Vase is formed of the Arabic words signifying 'In the name of God, the Compassionate, the Merciful' (always placed at the head of a Muslim work), written doubly, and contrarily" /></div> + +<h4>THE EDITOR'S PREFACE.</h4> + +<p>A new edition of this work having been required, Mr. Lane +was requested to undertake the correction of the press. But severe +literary labours allowing him no leisure for this object, he named +me, as his pupil in the study of Arabic, familiar with his writings, +and for many years resident with him in Cairo, to fill, in some +measure, his place. I have undertaken this duty with great diffidence, +from a sense of my own deficiencies and his extensive +knowledge; but I have felt that I could at least insure the correctness +of the text, and a scrupulous adherence to his wishes. +The present edition is printed, without any variations of my own +(except those which are marked as such, and have been submitted +to Mr. Lane), from a copy of the first and complete edition,<span class='pagenum'><a name="Page_viii" id="Page_viii">viii</a></span> +with corrections and additions made by Mr. Lane, from time to +time, since its first publication. These, however, from the accuracy +with which the translation was made, and the fulness of the Notes, +are not very numerous. The same reasons have also caused my +own notes to be few: I believe that my Uncle's notes are complete +in themselves; and that I have sometimes erred, even in the rare +exceptions I have made, on the side of unnecessary addition.</p> + +<p>An edition of any book not superintended by the author is +sometimes regarded with distrust. I would therefore assure the +reader that in this instance he may depend even on the punctuation; +the whole having been laboriously collated with Mr. Lane's +annotated copy, notwithstanding the great delay which this process +has occasioned in the printing of the work.</p> + +<p>I have called this a <i>complete</i> edition, to distinguish it from two +others which have been published without Mr. Lane's notes or his +method of writing oriental words, and with other variations from +the standard edition. The public appreciation of these notes, and +of the advantage of correctly-written foreign words, is, I conceive, +proved by the call for the present edition. On the subject of +the mode of writing oriental words in European characters, I need +say little, for the controversy has well nigh died out. The present +generation does not regard antiquated blunders as "the familiar +names of childhood," but rather strives to attain accuracy in all +things; and those few who still cling to "Mahomet" or "Mahomed" +should consistently exhume the forgotten "Mahound" of +the Crusades.</p> + +<p>The translator's views respecting the origin and literary history +of "The Thousand and One Nights" will be found fully expressed in +the Review at the end of the third volume. In his original preface, +he stated, "The remarks which I here submit to the reader, being +written when only one-third of the work to which they principally +relate is printed, must unavoidably be more defective than they +would be if reserved until a later period. During the progress of +the publication I may be enabled to form clearer and more complete +views of the several subjects which might with propriety be<span class='pagenum'><a name="Page_ix" id="Page_ix">ix</a></span> +fully discussed at the head of my translation, and I think it better, +therefore, to append at the close of the work many observations +which I originally intended to prefix to the first volume." He has +therefore wished me to remodel the preface, transferring all portions +relating to the subjects in question to the Review, retaining whatever +may more properly stand at the commencement of the work, +and adding any matter of my own.</p> + +<p>The object with which the translation was made is best expressed +in the words of Mr. Lane's preface.</p> + +<p>"My undertaking to translate anew the Tales of 'The Thousand +and One Nights' implies an unfavourable opinion of the version +which has so long amused us; but I must express my objections +with respect to the latter in plain terms, and this I shall do by +means of a few words on the version of Galland, from which it is +derived; for to him alone its chief faults are to be attributed. +I am somewhat reluctant to make this remark, because several +persons, and among them some of high and deserved reputation as +Arabic scholars, have pronounced an opinion that his version is an +<i>improvement</i> upon the original. That 'The Thousand and One +Nights' may be greatly improved, I most readily admit; but as +confidently do I assert that Galland has excessively <i>perverted</i> the +work. His acquaintance with Arab manners and customs was +insufficient to preserve him always from errors of the grossest +description, and by the <i>style</i> of his version he has given to the +whole a false character, thus sacrificing, in a great measure, what +is most valuable in the original work,—I mean its minute accuracy +with respect to those peculiarities which distinguish the Arabs from +every other nation, not only of the West, but also of the East. +Deceived by the vague nature of Galland's version, travellers in +Persia, Turkey, and India, have often fancied that the Arabian +Tales describe the particular manners of the natives of those +countries; but no one who has read them in the original language, +having an intimate acquaintance with the Arabs, can be of this +opinion: it is in Arabian countries, and especially in Egypt, that +we see the people, the dresses, and the buildings, which it describes<span class='pagenum'><a name="Page_x" id="Page_x">x</a></span> +in almost every case, even when the scene is laid in Persia, in +India, or in China.</p> + +<p>"Convinced of the truth of this assertion, I consider myself +possessed of the chief qualifications for the proper accomplishment +of my present undertaking, from my having lived several years in +Cairo, associating almost exclusively with Arabs, speaking their +language, conforming to their general habits with the most scrupulous +exactitude, and received into their society on terms of +perfect equality. Since the downfall of the Arab Empire of +Baghdád, Cairo has been the chief of Arabian cities: its Memlook +Sulṭáns, introduced into Egypt in their youth, naturally adopted, +to a great degree, the manners of its native inhabitants, which the +'Osmánlee Turks in later days have but little altered. Cairo is +the city in which Arabian manners now exist in the most refined +state; and such I believe to have been the case when the present +work was composed."</p> + +<p>Mr. Lane's first two visits to Egypt were made when, for the +last time, Arab manners and customs as they existed in the age of +the Arabian Nights could be studied; and his translation was written +very shortly after his second return to England. Though some of +the tales maybe Indian or Persian in origin, in their present state +they exhibit a picture of the manners, modes of thought, and language, +of the court and times of the Memlook Sulṭáns of Egypt, +which nearly resembled in these points those of the Khaleefehs of +Baghdád, or the great Arab Empire. De Sacy and Von Hammer, +the two celebrated orientalists who differed widely in opinion as to +the origin of the book, agreed that the tales in which the Khaleefeh +Hároon Er-Rasheed is introduced (the best, with few exceptions, +in the collection) are Egyptian in character. But since the +"Modern Egyptians" were described by Mr. Lane, all things +in the East have changed, and every day witnesses the decay of +some old custom, to be followed by a bastard European imitation. +During Mohammad 'Alee's rule, all traces of the state and circumstance +of the Memlook court gradually passed away. European +dress has displaced oriental costume, cloth of gold, and dresses of<span class='pagenum'><a name="Page_xi" id="Page_xi">xi</a></span> +honour; European architecture elbows the quaint beauty of the old +Arab capital; and the cavalcade of fifty horsemen around a grandee +is succeeded by an English carriage that profanes the quiet streets +of the city, and frightens away both 'Efreets and their memory. +Mr. Lane saw the last of Cairo in its integrity; and he has not +overstated his qualifications, as author of the "Modern Egyptians," +for the task of translating the Arabian Nights.</p> + +<p>Of the copy from which this translation was made, and the +method observed in its execution, I may again quote the preface +to the first edition. Mr. Lane says,—</p> + +<p>"I have taken as my general standard of the original text the +Cairo edition lately printed; it being greatly superior to the other +printed editions, and probably to every manuscript copy.<a name="FNanchor_1" id="FNanchor_1"></a><a href="#Footnote_1" class="fnanchor">1</a> It +appears to agree almost exactly with the celebrated MS. of Von +Hammer, than which no copy more copious, I believe, exists; and +contains all the tales in the old version except those which, as +Von Hammer says, Galland appears to have taken from other +works, Arabic, Persian, and Turkish, in the Royal Library of Paris. +The manuscript from which it was printed was carefully collated +and corrected by a very learned man, the sheykh 'Abd-Er-Raḥmán +Eṣ-Ṣaftee Esh-Sharḳáwee, who also superintended the progress of +the work through the press. But in addition to the value conferred +upon it by the corrections of this sheykh, the copy from +which the whole of my translation is made, except in a few +<span class='pagenum'><a name="Page_xii" id="Page_xii">xii</a></span>instances, possesses an advantage which, I believe, renders it +incomparably superior to any other now existing: it has been +again revised and corrected, and illustrated with numerous manuscript +notes, by a person whom I think I may safely pronounce +the first philologist of the first Arab college of the present day, +the sheykh Moḥammad 'Eiyád Eṭ-Ṭanṭáwee, or, more properly, +Eṭ-Ṭanditáee. His notes are chiefly philological, and explanatory +of words which do not belong to the classical language; and many +of them are of very great assistance to me; though most of them +I find unnecessary, from the knowledge of the modern Arabic +which I have acquired during my intercourse with the people who +speak it. His corrections of the text are numerous; and as they +would interest very few persons, I have mentioned but few of them +in the notes to my translation, notwithstanding a strong temptation +that I felt to do otherwise in order that Arabic scholars might be +assisted to judge of the fidelity of my version by comparing it with +the text of the Cairo edition.<a name="FNanchor_2" id="FNanchor_2"></a><a href="#Footnote_2" class="fnanchor">2</a> To the pieces of poetry which are +interspersed throughout the work he has paid especial attention; +not only correcting the errors which he found in them, but also +always adding the vowel-points, and generally, commentaries or +explanations. Thus I have shewn that I am very greatly indebted +to him for his learned labours. I should, however, add, that I have +ventured to differ from him in interpreting a few words; having +found more appropriate meanings assigned to them by Arabs in +parts not visited by him, or such meanings given in printed dictionaries +with which he is unacquainted; and I have also corrected +a few errors which have escaped his notice.<a name="FNanchor_3" id="FNanchor_3"></a><a href="#Footnote_3" class="fnanchor">3</a> Without the valuable +<span class='pagenum'><a name="Page_xiii" id="Page_xiii">xiii</a></span>aid which he has afforded me, I would not have attempted the +translation; nor with it would I have done so were it not for the +advantage that I derive from my having lived among Arabs. No +translator can always be certain that, from twenty or more significations +which are borne by one Arabic word, he has selected that +which his author intended to convey; but, circumstanced as I am, +I have the satisfaction of feeling confident that I have never given, +to a word or phrase in this work, a meaning which is inconsistent +with its presenting faithful pictures of Arab life and manners.</p> + +<p>"I have thought it right to omit such tales, anecdotes, &c., as +are comparatively uninteresting or on any account objectionable. +In other words, I insert nothing that I deem greatly inferior in +interest to the tales in the old version. Certain passages which, in +the original work, are of an objectionable nature, I have slightly +varied; but in doing this, I have been particularly careful to render +them so as to be perfectly agreeable with Arab manners and +customs. It was originally my intention to omit almost the whole +of the poetry, thinking that the loss of measure and rhyme, and +the impossibility of preserving the examples of paronomasia and +some other figures with which they abound, would render translations +of them generally intolerable to the reader: but afterwards I +reflected that the character of the work would be thus greatly +altered; and its value, as illustrating Arab manners and feelings, +much diminished. I therefore determined to preserve a considerable +number of select pieces, chosen either for their relative +merits or because required by the context. The number of those +comprised in the first volume of my translation is nearly half +of the number contained in the corresponding portion of the +original work; but in several cases I have omitted one or more +verses of a piece as unsuitable, or for some other reason; and +in a few instances I have given only the first verse or the first +couplet. These pieces of poetry are not in general to be regarded +as the compositions of the author or authors of the work: they<span class='pagenum'><a name="Page_xiv" id="Page_xiv">xiv</a></span> +appear to be mostly borrowed from others, and many of them are +taken from the works of celebrated poets.—To avoid the tedious +interruptions which occur in the original at the close of each +Night, I have divided the translation into chapters, each of which +consists of one tale, or of two or more tales connected one with +another, and have merely mentioned the Night with which each +chapter commences, and that with which it terminates.</p> + +<p>"The original work being designed solely for the entertainment +of Arabs, I add copious notes to the translation, to render it more +intelligible and agreeable to the English reader. These are entirely +my own, except in those cases when I have stated otherwise;<a name="FNanchor_4" id="FNanchor_4"></a><a href="#Footnote_4" class="fnanchor">4</a> +and my general object in them has been to give such illustrations +as may satisfy the general reader, without obliging him to consult +other works. In many of them I endeavour to shew, by extracts +from esteemed Arabic histories and scientific and other writings, +chiefly drawn from MSS. in my possession, as well as by assertions +and anecdotes that I have heard, and conduct that I have witnessed, +during my intercourse with Arabs, that the most extravagant +relations in this work are not in general regarded, even by the +educated classes of that people, as of an incredible nature. This +is a point which I deem of much importance to set the work in its +proper light before my countrymen. I have resided in a land +where genii are still firmly believed to obey the summons of the +magician or the owner of a talisman, and to act in occurrences of +every day; and I have listened to stories of their deeds related as +facts by persons of the highest respectability, and by some who +would not condescend to read the tales of 'The Thousand and +One Nights,' merely because they are fictions, and not written +in the usual polished style of literary compositions."</p> + +<p>I have already mentioned that the literary history of "The +Thousand and One Nights" is discussed in Mr. Lane's Review +<span class='pagenum'><a name="Page_xv" id="Page_xv">xv</a></span>appended to this translation. In the course of my Arabic studies, +and more especially since I have been occupied in editing the +present work, I have endeavoured to form an unbiassed judgment +on this difficult question; and all my researches have confirmed +me in agreeing with the opinions there expressed. Von +Hammer was inclined to lay too much stress on the supposed +Persian or Indian origin of these Tales; while De Sacy, on the +other hand, rejected the belief in any connection between the old +work and the more modern; contending that the latter was an +independent production. The discovery, however, of a passage in +an Arabic author, by Von Hammer, since the publication of +De Sacy's Essay and Mr. Lane's Preface, has placed the matter +beyond a doubt; and scholars are now agreed, notwithstanding +De Sacy's pleasant sarcasm, and the weight of his great name, +that "The Thousand Nights" formed in some measure the +prototype of "The Thousand and One Nights." On the other +hand, De Sacy's keen appreciation of the modern (and chiefly +Egyptian, or Arab,) character of the book, in its present form, +must be fully recognised, and was indeed thus acknowledged by +Von Hammer himself. The manners, dresses, and modes of +thought, portrayed by it are Arab throughout, even in the stories +which are probably retained from the Persian or Indian original, of +which that of the Magic Horse is the best example in this +translation. Besides those relating to the court and adventures +of Hároon Er-Rasheed, which, as I have before remarked, are +curiously Egyptian, many others appear to have been remodelled, +if not actually composed, in Egypt. It is not less true that +these tales are generally the best in the collection, if those of +the Slave Káfoor, of 'Azeez and 'Azeezeh, and of Es-Sindibád, be +excepted; for these certainly are inferior to none. The more +colloquial and familiar stories point to the same origin; such as +that of 'Alá-ed-Deen Abu-sh-Shámát (which is pervaded by +Egyptian characteristics in phraseology and in other respects), +that of Aboo-Ṣeer and Aboo-Ḳeer, and that of Maạroof. The +stories founded mainly on Persian or Indian originals appear to be<span class='pagenum'><a name="Page_xvi" id="Page_xvi">xvi</a></span> +those in which supernatural beings play the most conspicuous +parts; and, as Mr. Lane remarks, these are generally deficient in +verses, although the converse does not hold good of the former +class. The anecdotes are mostly historical: many of them are, in +the Notes, identified with similar ones in other Arabic works; and +almost all are of Arab origin.</p> + +<p>The evidences of a late date scattered through the book may +be additions of copyists and reciters; but considered with reference +to its general character, they have a certain weight that cannot be +overlooked: this is carefully stated in the Review.</p> + +<p>Mr. Lane's arguments in favour of the collective "Thousand +and One Nights" being an individual work, and not one of many +similar collections, seem to me to be conclusive: not the least +important of these is the fact that no similar collection is known +to exist, nor is mentioned by any Arab author, with the sole exception +of the old "Thousand Nights," which I believe he has +demonstrated to be the prototype, in a remote degree, of the +"Thousand and One." To cite the words of the Preface on the +question of the original of the work as it is known to us—"I have +shewn it to be my opinion that all the complete copies of 'The +Thousand and One Nights' now known are in the main derived, +though not immediately, from one original; and I hold the same +opinion with respect to every fragment containing the commencement +of the work;" "not regarding the work as wholly original, +nor as the first of its kind; for many of the tales which it contains +are doubtless of different and early origins; and I think that its +general plan is probably borrowed from a much older production, +bearing the same title of 'The Thousand and One Nights,' [or +'The Thousand Nights,'] a translation of a Persian work having +a corresponding title, namely 'Hezár Afsáneh.'... One thing +is certain—that 'The Thousand and One Nights,' [or 'The +Thousand Nights,'] translated from the Persian was much older +than the work now known by that title, and also extremely different +from the latter."</p> + +<p>When these facts are considered in reference to each other, the<span class='pagenum'><a name="Page_xvii" id="Page_xvii">xvii</a></span> +date assigned, in the Review, to the composition of the work +cannot reasonably be regarded as far from the truth. It is in +Egypt, and especially in the Memlook court, that we must look to +find the people, the manners, and the habits of thought, of "The +Arabian Nights;" while the style of the language in which they +are written is that which we might expect from an Egyptian of +those times, who, unskilled in the classical Arabic, yet endeavouring +to imitate it, was doubtless more generally intelligible then +than he is now to the modern Egyptians. This assumption of the +old language, I may remark, is, and always has been, characteristic +of all learned Arabs, be they Egyptians or natives of other Arabian +countries (for such Egypt truly is); but no other instance exists +of a work of fiction in which the attempt fails so singularly in +affecting the classical, or retaining the modern tongue; while all +other Arabic <i>tales</i> are certainly composed in either the one or +the other. The modern Egyptian romances are mostly written in +the colloquial dialect of every-day life; but those which are of +older date are not <i>modernized</i>, as some have supposed, against all +reason, "The Thousand and One Nights" to be: such an alteration +would be without a parallel in Arabic literature, as Mr. Lane +proves in the Review in a way to relieve me of the necessity of +further alluding here to this particular question. "The Thousand +and One Nights" exhibit a style which would be unfamiliar to the +audience of the reciter of romances, without attaining to the +classical diction: and the conclusion is forced on us that the work +exhibits the language of a by-gone generation, which (taking into +consideration the other indications of its age and country), is, it +can scarcely be disputed, that of the later period of the Memlook +rulers of Egypt, before the Turkish conquest of that country. In +the words of Mr. Lane's Preface:—"Most of the tales which it +contains are doubtless of an older <i>origin</i>, and many of them +founded upon very old traditions and legends; but all these traditions +or legends were evidently remodelled so as to become +pictures of the state of manners which existed among the Arabs, +and especially among those of Egypt, at the period here mentioned;<span class='pagenum'><a name="Page_xviii" id="Page_xviii">xviii</a></span> +and I think that the composer of the work, or each of the composers, +if one commenced and another completed it, was an Egyptian."</p> + +<p>But a more popular subject than its obscure origin is the +literary merit of this work. The rare fascination of these old +Arab stories, their supernatural romance, excessive love, quaint +philosophy, and grotesque humour, have, since the days of +Galland, secured to them more readers than any other profane +work. The translation of Galland, with all its lameness, puerility, +and indecency, gained for them a hold which has never been +relaxed; and it only required the appearance of a scholarlike and +readable translation, freed from these defects, to make them generally +accepted in English families. The fashion of travelling in the +East has not a little added to the desire for a standard and annotated +edition of a work unique, even in those lands of genii and +adventure, in its remarkable portrayal of Eastern character, life, +and, when closely translated, idiom. The humour of the book, now +broad, now subtle, (who does not delight in Káfoor and his "half +lie?") renders the comic stories generally superior to the romantic; +but the pathos perhaps excels every other beauty. The story of +Shems-en-Nahár is remarkable for this characteristic; and that +of 'Azeez and 'Azeezeh (first published in this translation), +surpasses in delicate tenderness any Arab tale with which we are +acquainted.</p> + +<p>Of the critical value of Mr. Lane's translation I ought scarcely +to speak. Yet I may observe that students of Arabic make it a +text-book in reading the original; while the English reader not +uncommonly forgets that it is a translation, and detects not the +literal accuracy of its rendering of an unfamiliar, or unknown, +language.</p> + +<p>I have adverted to the system adopted in transcribing foreign +words, and I now conclude these preliminary remarks (intended +only to render the learned Review easier of perusal to the general +reader, and to smooth his first steps in a strange land), by quoting, +with some slight improvements by Mr. Lane, the explanation of +that system given in the preface to the first edition.<span class='pagenum'><a name="Page_xix" id="Page_xix">xix</a></span></p> + +<p>"In writing Arabic and other Oriental words in the present +work, I have employed a system congenial with our language, and +of the most simple kind; and to this system I adhere in every +case, for the sake of uniformity as well as <i>truth</i>.<a name="FNanchor_5" id="FNanchor_5"></a><a href="#Footnote_5" class="fnanchor">5</a> Some persons +have objected to my writing in this manner a few familiar words +which are found in our dictionaries; but they will excuse me for +remarking that general usage is not altogether accordant with their +opinion. Almost every author, I believe, now writes 'Koran,' +or 'Kurán,' and 'Pasha,' or 'Pacha,' for our dictionary-words +'Alcoran' and 'Bashaw;' and most of our best authors on +Arabian History, of late, have written 'Khalif' for 'Caliph.' +In a work relating to a people who pronounce the Arabic w as v, I +should write 'Vezeer' for the Arabic word 'Wezeer;' but to do +so when the subject is Arabian, I consider inexpedient: and in this +opinion I am upheld by a great majority of literary and other +friends whom I have consulted on the subject, in the proportion of +five to one. I may add that Dr. Johnson has written in his +Dictionary, 'Vizier [properly <i>Wazir</i>];' and if we express the +Arabic vowels by their <i>Italian</i> equivalents, it <i>is</i> properly 'Wazír' +or 'Wezír.'—The system which I here employ requires but little +explanation; the general reader may be directed to pronounce</p> + +<table width="80%" summary="prononciation"> + +<tr> +<td class="left4">a as in our word 'beggar:'<a name="FNanchor_6" id="FNanchor_6"></a><a href="#Footnote_6" class="fnanchor">6</a></td> +<td class="left4">é as in 'there:'</td> +</tr><tr> +<td class="left4">á as in 'father:'<a name="FNanchor_7" id="FNanchor_7"></a><a href="#Footnote_7" class="fnanchor">7</a></td> +<td class="left4">ee as in 'bee:'</td> +</tr><tr> +<td class="left4">e as in 'bed:'</td> +<td class="left4">ei as our word 'eye:'</td> +</tr><tr> +<td class="left4"><span class='pagenum'><a name="Page_xx" id="Page_xx">xx</a></span>ey as in 'they:'</td> +<td class="left4">oo as in 'boot:'</td> +</tr><tr> +<td class="left4">i as in 'bid:'</td> +<td class="left4">ow as in 'down:'</td> +</tr><tr> +<td class="left4">o as in 'obey' (short):</td> +<td class="left4"> and</td> +</tr><tr> +<td class="left4">ó as in 'bone:'</td> +<td class="left4">u as in 'bull.'</td> +</tr> + +</table> + +<p class="indent">The letter y is to be pronounced as in 'you' and 'lawyer:' +never as in 'by.'</p> + +<p class="indent">An <i>apostrophe</i>, when immediately preceding or following a vowel, +I employ to denote the place of a letter which has no equivalent +in our alphabet; it has a guttural sound like that which is heard +in the bleating of sheep: ạ (with a dot beneath) represents the +same sound at the end of a syllable, when it is more forcibly +pronounced.</p> + +<p class="indent">Each of the consonants distinguished by a dot beneath has a +peculiarly hard sound.</p> + +<p class="indent">Having avoided as much as possible making use of accents, I must +request the reader to bear in mind that a single vowel, when not +marked with an accent, is always short; and that a double vowel +or diphthong at the end of a word, when not so marked, is +not accented ('Welee,' for instance, being pronounced +'Wĕ'lee'): also, that the acute accent does not always denote +the principal or only emphasis ('Hároon' being pronounced +'Hároón'); that a vowel with a grave accent (only occurring at +the end of a word), is not emphasized, though it is long; and +that dh, gh, kh, sh, and th, when not divided by a hyphen, +represent, each, a single Arabic letter."<a name="FNanchor_8" id="FNanchor_8"></a><a href="#Footnote_8" class="fnanchor">8</a></p> + +<p>I have only to add one more extract from Mr. Lane's Preface.</p> + +<p>"Many of the engravings which are so numerously interspersed +in this work will considerably assist to explain both the Text and +<span class='pagenum'><a name="Page_xxi" id="Page_xxi">xxi</a></span>the Notes; and to insure their accuracy, to the utmost of my +ability, I have supplied the artist with modern dresses, and with +other requisite materials. Thus he has been enabled to make +his designs agree more nearly with the costumes &c. of the +times which the tales generally illustrate than they would if he +trusted alone to the imperfect descriptions which I have found +in Arabic works.<a name="FNanchor_9" id="FNanchor_9"></a><a href="#Footnote_9" class="fnanchor">9</a> Except in a few cases, when I had given him +such directions as I deemed necessary, his original designs have +been submitted to me; and in suggesting any corrections, I have, +as much as possible, avoided fettering his imagination, which needs +no eulogy from me. He has acquired a general notion of Arabian +architecture from the great work of Murphy on the Arabian +remains in Spain, and from the splendid and accurate work on +the Alhambra by Messrs. Goury and Jones; and through the +kindness of my friend Mr. Hay, of Linplum, he has been allowed +to make a similar use of a very accurate and very beautiful +collection of drawings of a great number of the finest specimens +of Arabian architecture in and around Cairo, executed by M. +Pascal Coste, and now the property of Mr. Hay.<a name="FNanchor_10" id="FNanchor_10"></a><a href="#Footnote_10" class="fnanchor">10</a> He has also +consulted a number of Oriental drawings, and various other +sources. My acknowledgments to other persons I have expressed +in several of the Notes.</p> + +<p>"The portion which is comprised in the first volume of this +translation, terminates with part of the hundred and thirty-seventh +Night: it is therefore necessary to remark,—first, that +there is less to omit in the early part of the original work than +in the later:—secondly, that the <i>Nights</i> in the early part are +<span class='pagenum'><a name="Page_xxii" id="Page_xxii">xxii</a></span>generally much <i>longer</i> than in the subsequent portion; the first +hundred Nights (without the Introduction) comprising 213 pages +in the Cairo edition of the original work; the second hundred, +149 pages; the third, 107; the fourth, 106; the fifth, 94:<a name="FNanchor_11" id="FNanchor_11"></a><a href="#Footnote_11" class="fnanchor">11</a>—thirdly, +that a similar observation applies to the <i>Notes</i> which are +inserted in my translation; those appended to the early tales +being necessarily much more copious than the others."</p> +<hr /> +<div class="footnote"><p><a name="Footnote_1" id="Footnote_1"></a><a href="#FNanchor_1"><span class="label">1</span></a> Two other printed editions were also used by Mr. Lane—that of the first two +hundred Nights, printed at Calcutta, and in consequence of the loss, by shipwreck, of +nearly the whole impression of the first volume, never completed; and that of Breslau. +The former differs much, in matter and manner, from any other known copy; the +latter, which was edited to the close of the seven hundred and third night by Professor +Habicht, and completed by Professor Fleischer, is far inferior to all the others. One +other edition has appeared in the Arabic, that of Calcutta, or "the Calcutta edition +of the complete work." It was brought from Cairo, and is apparently (though not +immediately) from the same original as the Booláḳ edition. I have continually +referred to it for various readings, without finding any one of importance. And here +I must animadvert on the practice of German orientalists of wasting their own +time and their readers' patience in collecting such various readings of a work like "The +Thousand and One Nights" as must necessarily be the result of the carelessness or the +ignorance of copyists and reciters. The habit is unfortunately adopted by some +Englishmen, who seem to imagine that all that is German is therefore learned.—<span class="smcap">Ed</span>.</p></div> + +<div class="footnote"><p><a name="Footnote_2" id="Footnote_2"></a><a href="#FNanchor_2"><span class="label">2</span></a> "I must here state, that peculiar qualifications are required to enable a person to +judge of the fidelity of my translation. The original work contains many words not +comprised in any printed dictionary, and a great number of words used in senses which +no such dictionary gives: in cases of both these kinds, I am guided either by the explanations +of the sheykh Moḥammad 'Eiyád, or by my having been long in the habit +of noting down new words during conversation with Arabs, and in the perusal of works +in which they are explained."</p></div> + +<div class="footnote"><p><a name="Footnote_3" id="Footnote_3"></a><a href="#FNanchor_3"><span class="label">3</span></a> "As I hope that the copy which he has rendered so valuable may be of great +utility to many students of the Arabic language when I have ceased to profit by it, I +may mention here, that the few corrections, and some explanations, which I have +inserted upon the margins of pages will be easily distinguished from those of the +sheykh Moḥammad 'Eiyád by the difference of our handwritings."</p></div> + +<div class="footnote"><p><a name="Footnote_4" id="Footnote_4"></a><a href="#FNanchor_4"><span class="label">4</span></a> "When I mention 'my sheykh' in the notes, the sheykh Moḥammad 'Eiyád is +the person to whom I allude. In several instances, when he has given brief explanations +of words, phrases, customs, &c., with which I was previously acquainted, I have +not thought it necessary to name him as my authority in notes which I have inserted, +though I have sometimes done so."</p></div> + +<div class="footnote"><p><a name="Footnote_5" id="Footnote_5"></a><a href="#FNanchor_5"><span class="label">5</span></a> "English writers generally express the Arabic vowels and diphthongs by their +nearest <i>Italian</i> equivalents. This mode is very well suited for those who know, and +for those who do not care for, the correct pronunciation of the words so transcribed; +but for others I think it objectionable. Our language is altogether much more suitable +to the purpose of expressing the sounds of Arabic than the Italian. Besides, I believe +it is the custom of every other European nation, in transcribing Oriental words, to +employ a system congenial with its own language. In a former work, I made use of a +double h to express a very strong Arabic aspirate (as others had done before me), and +the word 'Hhágg' or 'Hhájj' was pointed out by a critic as one remarkably uncouth: +Von Hammer, in a review of that work, writes the same word (and very +properly as a German writer) 'Hadschdsch.'"</p></div> + +<div class="footnote"><p><a name="Footnote_6" id="Footnote_6"></a><a href="#FNanchor_6"><span class="label">6</span></a> "Strictly speaking, it has a sound between that of a in 'bad' and that of u in +'bud;' sometimes approximating more to the former; and sometimes to the latter."</p></div> + +<div class="footnote"><p><a name="Footnote_7" id="Footnote_7"></a><a href="#FNanchor_7"><span class="label">7</span></a> "Its sound, however, often approximates to that of a in 'ball.'"</p></div> + +<div class="footnote"><p><a name="Footnote_8" id="Footnote_8"></a><a href="#FNanchor_8"><span class="label">8</span></a> "Dh is pronounced as th in 'that:' gh represents a guttural sound like that +produced in gargling: kh represents a guttural sound like that which is produced in +expelling saliva from the throat, and approaching nearer to the sound of ḥ (a very +strong aspirate) than to that of k: sh is pronounced as in 'shall:' and th, as in +'thin.'"</p></div> + +<div class="footnote"><p><a name="Footnote_9" id="Footnote_9"></a><a href="#FNanchor_9"><span class="label">9</span></a> "Es-Suyooṭee, in his 'Ḥosn el-Moḥáḍarah,' after quoting a description of +certain dresses, says, 'As to their dresses of honour, and those of the Wezeers and +others of similar rank, I have struck out the description of them from the words +of Ibn-Faḍl-Allah; for they are composed of silk and gold, which is forbidden by the +law, and I have obliged myself not to mention in this book any thing of which I +should be questioned in the world to come, if it be the will of God.'—I have never +seen any Arabic work with drawings of costumes; but Persian drawings are often +useful in explaining Arab dresses."</p></div> + +<div class="footnote"><p><a name="Footnote_10" id="Footnote_10"></a><a href="#FNanchor_10"><span class="label">10</span></a> These drawings, with some few exceptions, have now been published, from +copies in the possession of M. Coste.</p></div> + +<div class="footnote"><p><a name="Footnote_11" id="Footnote_11"></a><a href="#FNanchor_11"><span class="label">11</span></a> "The substance of the first five chapters in my translation, ending with part of +the thirty-second Night, occupies a hundred and sixty-eight Nights in the edition of +Breslau."</p></div> + +<p><span class='pagenum'><a name="Page_xxiii" id="Page_xxiii">xxiii</a></span></p> + +<div class="figcenter" style="width: 500px;"><a name="f4" id="f4"></a><img src="images/fig4.png" width="500" height="545" +alt="Tail-piece to Preface" title="Tail-piece to Preface" /></div> + +<hr /> + +<div class="figcenter" style="width: 600px;"><a name="f5" id="f5"></a><img src="images/fig5.png" width="600" height="258" +alt="Head-piece to Table of Contents" title="Head-piece to Table of Contents" /></div> + +<h4>CONTENTS OF THE FIRST VOLUME.</h4> + +<hr /> + +<table width="100%" summary="contents" border="0"> +<tr> +<td class="left"><p class="indent2a"> </p></td> +<td class="right"><small>PAGE</small></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Introduction</p></td> +<td class="right"><a href="#Page_1">1</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_15">15</a></td> +</tr> +<tr> +<td class="chapter" colspan="2">CHAPTER I.</td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Merchant and the Jinnee</p></td> +<td class="right"><a href="#Page_38">38</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the First Sheykh and the Gazelle</p></td> +<td class="right"><a href="#Page_42">42</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Second Sheykh and the two Black Hounds</p></td> +<td class="right"><a href="#Page_46">46</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Third Sheykh and the Mule</p></td> +<td class="right"><a href="#Page_50">50</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_53">53</a></td> +</tr> +<tr> +<td class="chapter" colspan="2">CHAPTER II.</td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Fisherman</p></td> +<td class="right"><a href="#Page_69">69</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of King Yoonán and the Sage Doobán</p></td> +<td class="right"><a href="#Page_75">75</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Husband and the Parrot</p></td> +<td class="right"><a href="#Page_79">79</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Envious Wezeer and the Prince and the Ghooleh</p></td> +<td class="right"><a href="#Page_81">81</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Continuation of the Story of King Yoonán and the Sage Doobán</p></td> +<td class="right"><a href="#Page_83">83</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Continuation of the Story of the Fisherman</p></td> +<td class="right"><a href="#Page_86">86</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Young King of the Black Islands</p></td> +<td class="right"><a href="#Page_94">94</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_104">104</a></td> +</tr> +<tr> +<td class="chapter" colspan="2">CHAPTER III.</td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Porter and the Ladies of Baghdád, and of the Three Royal +Mendicants, &c.</p></td> +<td class="right"><a href="#Page_120">120</a></td> +</tr> +<tr> +<td class="left"><span class='pagenum'><a name="Page_xxiv" id="Page_xxiv">xxiv</a></span><p class="indent2a">Story of the First Royal Mendicant</p></td> +<td class="right"><a href="#Page_134">134</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Second Royal Mendicant</p></td> +<td class="right"><a href="#Page_140">140</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Envier and the Envied</p></td> +<td class="right"><a href="#Page_149">149</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Continuation of the Story of the Second Royal Mendicant</p></td> +<td class="right"><a href="#Page_151">151</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Third Royal Mendicant</p></td> +<td class="right"><a href="#Page_160">160</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Continuation of the Story of the Ladies of Baghdád, &c.</p></td> +<td class="right"><a href="#Page_173">173</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the First of the Three Ladies of Baghdád</p></td> +<td class="right"><a href="#Page_173">173</a></td> +</tr> +<tr> +<td class="left"><p class="indent2a">Story of the Second of the Three Ladies of Baghdád</p></td> +<td class="right"><a href="#Page_181">181</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Conclusion of the Story of the Ladies of Baghdád, &c.</p></td> +<td class="right"><a href="#Page_187">187</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_190">190</a></td> +</tr><tr> +<td class="chapter" colspan="2">CHAPTER IV.</td> +</tr><tr> +<td class="left"><p class="indent2a">Story of the Three Apples, &c.</p></td> +<td class="right"><a href="#Page_222">222</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Story of Noor-ed-Deen and his Son, and of Shems-ed-Deen and his Daughter</p></td> +<td class="right"><a href="#Page_230">230</a></td> +</tr><tr> +<td class="chapter" colspan="2">CHAPTER V.</td> +</tr><tr> +<td class="left"><p class="indent2a">Story of the Humpback</p></td> +<td class="right"><a href="#Page_291">291</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Story told by the Christian Broker</p></td> +<td class="right"><a href="#Page_297">297</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Story told by the Sulṭán's Steward</p></td> +<td class="right"><a href="#Page_310">310</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Story told by the Jewish Physician</p></td> +<td class="right"><a href="#Page_320">320</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Story told by the Tailor</p></td> +<td class="right"><a href="#Page_328">328</a></td> +</tr><tr> +<td class="left"><p class="indent2a">The Barber's Story of Himself</p></td> +<td class="right"><a href="#Page_342">342</a></td> +</tr><tr> +<td class="left"><p class="indent2a">The Barber's Story of his First Brother</p></td> +<td class="right"><a href="#Page_344">344</a></td> +</tr><tr> +<td class="left"><p class="indent2a">The Barber's Story of his Second Brother</p></td> +<td class="right"><a href="#Page_348">348</a></td> +</tr><tr> +<td class="left"><p class="indent2a">The Barber's Story of his Third Brother</p></td> +<td class="right"><a href="#Page_351">351</a></td> +</tr><tr> +<td class="left"><p class="indent2a">The Barber's Story of his Fourth Brother</p></td> +<td class="right"><a href="#Page_355">355</a></td> +</tr><tr> +<td class="left"><p class="indent2a">The Barber's Story of his Fifth Brother</p></td> +<td class="right"><a href="#Page_359">359</a></td> +</tr><tr> +<td class="left"><p class="indent2a">The Barber's Story of his Sixth Brother</p></td> +<td class="right"><a href="#Page_369">369</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Conclusion of the Story told by the Tailor</p></td> +<td class="right"><a href="#Page_374">374</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Conclusion of the Story of the Humpback</p></td> +<td class="right"><a href="#Page_374">374</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_377">377</a></td> +</tr><tr> +<td class="chapter" colspan="2">CHAPTER VI.</td> +</tr><tr> +<td class="left"><p class="indent2a">Story of Noor-ed-Deen and Enees-el-Jelees</p></td> +<td class="right"><a href="#Page_390">390</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_430">430</a></td> +</tr><tr> +<td class="chapter" colspan="2">CHAPTER VII.</td> +</tr><tr> +<td class="left"><p class="indent2a"><span class='pagenum'><a name="Page_xxv" id="Page_xxv">xxv</a></span>Story of Ghánim the Son of Eiyoob, the Distracted Slave of Love</p></td> +<td class="right"><a href="#Page_436">436</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Story of the Slave Káfoor</p></td> +<td class="right"><a href="#Page_440">440</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Continuation of the Story of Ghánim</p></td> +<td class="right"><a href="#Page_445">445</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_463">463</a></td> +</tr><tr> +<td class="chapter" colspan="2">CHAPTER VIII.</td> +</tr><tr> +<td class="left"><p class="indent2a">Story of Táj-el-Mulook and the Lady Dunyà</p></td> +<td class="right"><a href="#Page_469">469</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Story of 'Azeez and 'Azeezeh</p></td> +<td class="right"><a href="#Page_480">480</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Continuation of the Story of Táj-el-Mulook and the Lady Dunyà</p></td> +<td class="right"><a href="#Page_512">512</a></td> +</tr><tr> +<td class="left"><p class="indent2a">Notes</p></td> +<td class="right"><a href="#Page_544">544</a></td> +</tr> +</table> + +<div class="figcenter" style="width: 500px;"><a name="f6" id="f6"></a><img src="images/fig6.png" width="500" height="268" +alt="Tail-piece to Table of Contents" title="Tail-piece to Table of Contents" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_xxvi" id="Page_xxvi">xxvi</a></span></p> + +<div class="figcenter" style="width: 500px;"><a name="f7" id="f7"></a><img src="images/fig7.png" width="500" height="474" +alt="Head-piece to List of Illustrations" title="Head-piece to List of Illustrations" /></div> + +<h4>LIST OF ILLUSTRATIONS IN VOLUME I.</h4> + +<table width="100%" summary="contents" border="0"> +<tr> +<td class="left2"><p class="indent2a"> </p></td> +<td class="left3">Engraver's Names</td> +<td class="right">Page</td> +</tr> +<tr> +<td class="left2"><p class="indent2a">Ornamental Title.—At the foot is the Title in Arabic</p></td> +<td class="left3"><span class="smcap">Jackson.</span></td> +<td class="right"> </td> +</tr><tr> +<td class="left2"><p class="indent2a">Head-piece to Preface.—The Vase is formed of the Arabic words +signifying "In the name of God, the Compassionate, the +Merciful" (always placed at the head of a Muslim work), +written doubly, and contrarily</p></td><td class="left3"><span class="smcap">Mary Clint</span></td><td class="right"> +<a href="#f3">vii</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Preface</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f4">xxii</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Table of Contents</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f5">xxiii</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Table of Contents</p></td><td class="left3"><span class="smcap">Williamson</span></td><td class="right"> +<a href="#f6">xxv</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to List of Illustrations</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f7">xxvi</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Shahriyár going out to hunt, and Ornamental Border</p></td><td class="left3"><span class="smcap">Jackson</span></td><td class="right"> +<a href="#f8">1</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Wezeer presenting the letter to Sháh-Zemán</p></td><td class="left3"><span class="smcap">O. Smith</span></td><td class="right"> +<a href="#f9">3</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Sháh-Zemán, after having killed his Wife</p></td><td class="left3"><span class="smcap">O. Smith</span></td><td class="right"> +<a href="#f10">4</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Meeting of Shahriyár and Sháh-Zemán</p></td><td class="left3"><span class="smcap">O. Smith</span></td><td class="right"> +<a href="#f11">5</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Shahriyár's return from the Chase</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f12">6</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Garden of Shahriyár's Palace</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f13">7</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">'Efreet and Lady</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f14">8</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a"><span class='pagenum'><a name="Page_xxvii" id="Page_xxvii">xxvii</a></span>The Wezeer and his two Daughters</p></td><td class="left3"><span class="smcap">O. Smith</span></td><td class="right"> +<a href="#f15">11</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Ass at Plough</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f16">12</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Dog and the Cock</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f17">13</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Shahriyár unveiling Shahrazád</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f18">14</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Introduction.—The Arabic inscription is +the subject of the first paragraph of the first Note</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f19">15</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Introduction.—Morning</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f20">37</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Chapter I.—Shahrazád narrating her Stories</p></td><td class="left3"><span class="smcap">Miss Williams</span></td><td class="right"> +<a href="#f21">38</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Merchant and Jinnee</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f22">39</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Meeting of the Merchant and the Sheykh with the Gazelle</p></td><td class="left3"><span class="smcap">O. Smith</span></td><td class="right"> +<a href="#f23">41</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Return of the Jinnee</p></td><td class="left3"><span class="smcap">O. Smith</span></td><td class="right"> +<a href="#f24">42</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Transformation of the Concubine into a Cow</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f25">43</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Herdsman introducing his Daughter to the Sheykh</p></td><td class="left3"><span class="smcap">Benneworth</span></td><td class="right"> +<a href="#f26">45</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Second Sheykh receiving his poor Brother</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f27">47</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Second Sheykh finding the Maiden on the Sea-shore</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f28">48</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Second Sheykh saved from drowning</p></td><td class="left3"><span class="smcap">Linton</span></td><td class="right"> +<a href="#f29">49</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Second Sheykh and the two Black Hounds</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f30">50</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Chapter I.—The Jinnee listening to the Tales of the +Sheykhs</p></td><td class="left3"><span class="smcap">F. W. Branston</span></td><td class="right"> +<a href="#f31">51</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter I.—The Merchant eating in the +Garden</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f32">52</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Chapter I.</p></td><td class="left3"><span class="smcap">Mason Jackson</span></td><td class="right"> +<a href="#f33">68</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Chapter II.—The Fisherman.—Motto, "Small +things stir up great"</p></td><td class="left3"><span class="smcap">Jackson</span></td><td class="right"> +<a href="#f34">69</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The 'Efreet liberated from the Bottle</p></td><td class="left3"><span class="smcap">Orrin Smith</span></td><td class="right"> +<a href="#f35">71</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Fisherman enclosing the 'Efreet in the Bottle</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f36">74</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">King Yoonán playing at Goff</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f37">76</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Doobán in his Dress of Honour</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f38">78</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Intelligent Parrot</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f39">79</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Prince Meeting the Ghooleh</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f40">82</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Doobán and the Executioner</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f41">84</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Death of King Yoonán</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f42">86</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Fish of Four Colours</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f43">88</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Fisherman shewing the Fish to the Sulṭán</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f44">89</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Cook-maid dressing the Fish</p></td><td class="left3"><span class="smcap">Kirchner</span></td><td class="right"> +<a href="#f45">90</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Black Palace</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f46">92</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Sulṭán discovering the Young King of the Black Islands</p></td><td class="left3"><span class="smcap">Orrin Smith</span></td><td class="right"> +<a href="#f47">94</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Young King on his Bed, attended by Two Maids</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f48">95</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Black Slave wounded by the Young King</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f49">97</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Ḳubbeh, or Tomb</p></td><td class="left3"><span class="smcap">Miss Williams</span></td><td class="right"> +<a href="#f50">100</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Sulṭán killing the Enchantress</p></td><td class="left3"><span class="smcap">S. Williams </span></td><td class="right"> +<a href="#f51">101</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Chapter II.—The Journey home</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f52">103</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter II.—The Fisherman and the +dead Ass</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f53">104</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Chapter III.—The Porter, &c.—The Motto is the +Inscription upon the Door, in Koofee Characters</p></td><td class="left3"><span class="smcap">Mason Jackson</span></td><td class="right"> +<a href="#f54">120</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Porter pleading with the Three Ladies</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f55">123</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Porter and Ladies carousing</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f56">124</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Three Royal Mendicants</p></td><td class="left3"><span class="smcap">Vasey</span></td><td class="right"> +<a href="#f57">126</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Concert of the Mendicants</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f58">127</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Ladies preparing to whip the Bitches</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f59">129</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Portress fainting</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f60">130</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a"><span class='pagenum'><a name="Page_xxviii" id="Page_xxviii">xxviii</a></span>The Porter seized</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f61">132</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">First Prince (afterwards a Mendicant) leading the Lady to the +Tomb</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f62">135</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Second Prince (afterwards a Mendicant) meeting the Robbers</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f63">140</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Second Prince as a Wood-cutter</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f64">142</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Second Prince discovering the Trap-door</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f65">143</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Second Prince ascending the Steps</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f66">145</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Second Prince carried off by the 'Efreet</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f67">146</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Second Prince begging his life of the 'Efreet</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f68">148</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Envied Sheykh and the Jinn in the Well</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f69">150</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Second Prince transformed into an Ape</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f70">152</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Ape recognised by the Princess</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f71">155</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Combat with the Lion (Head-piece)</p></td><td class="left3"><span class="smcap">S. Williams</span>, Jun.</td><td class="right"> +<a href="#f72a">156</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Transformations</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f72b">156</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ditto</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f73">157</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Disenchantment of the Ape</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f74">158</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Mountain of Loadstone</p></td><td class="left3"><span class="smcap">Whimper</span></td><td class="right"> +<a href="#f75">162</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Prince thrown ashore</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f76">163</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Death of the Youth in the Cave</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f77">166</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Garden</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f78">171</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">First Lady recognising her Sisters</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f79">174</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Prince in the Oratory</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f80">177</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">First Lady after killing the Serpent</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f81">180</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Bázár, or Market-Street</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f82">184</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Old Woman interceding for the Second Lady</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f83">186</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Palace</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f84">189</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter III.—The Porter</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f85">190</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Persian Harps</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f86">205</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Chapter III.</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f87">221</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Chapter IV.—Fisherman drawing his Nets</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f88">222</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Young Man presenting the Apples to his Wife</p></td><td class="left3"><span class="smcap">F. Branston</span></td><td class="right"> +<a href="#f89">226</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Wezeer finding the Apple</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f90">229</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Pyramids</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f91">232</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Mule of Noor-ed-Deen</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f92">233</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Noor-ed-Deen after the Bath</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f93">235</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Old Wezeer instructing his Grandchild</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f94">238</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Noor-ed-Deen and his Son</p></td><td class="left3"><span class="smcap">Linton</span></td><td class="right"> +<a href="#f95">241</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Bedr-ed-Deen at his Father's Tomb</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f96">243</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The 'Efreet, attended by the Jinneeyeh, carrying off Bedr-ed-Deen</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f97">245</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Transformations</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f98a">248</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ditto</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f99">249</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Bedr-ed-Deen and his Bride</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f100">249</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Gate of Damascus</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f101">251</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Wezeer Shems-ed-Deen recovering from a Swoon</p></td><td class="left3"><span class="smcap">Slader</span></td><td class="right"> +<a href="#f102">255</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The School</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f103">257</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Damascus</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f104">260</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Widow of Noor-ed-Deen kissing the feet of his Brother</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f105">263</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Bedr-ed-Deen waiting upon his Son and the Eunuch</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f106">265</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Bedr-ed-Deen bound</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f107">267</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Bedr-ed-Deen's perplexity</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f108">270</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter IV.—The Old Fisherman</p></td><td class="left3"><span class="smcap">Miss Williams</span></td><td class="right"> +<a href="#f109">273</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Chapter IV.</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f110">290</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a"><span class='pagenum'><a name="Page_xxix" id="Page_xxix">xxix</a></span>Head-piece to Chapter V.—The Humpback, &c.</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f111">291</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Humpback Dead</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f112">296</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Báb en-Naṣr (from a Sketch by Mr. E.W. Lane), &c.</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f113">297</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Money-Changer and Scrivener, &c.</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f114">300</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Saloon</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f115">303</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Interior of Báb Zuweyleh (from a Sketch by M. Coste)</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f116">306</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Story told by the Sulṭán's Steward</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f117">310</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Arrival of the Lady on the Mule</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f118">313</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Mosque on the Bank of the Tigris</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f119">315</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Displaying of the Bride</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f120">317</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Portrait of the Jew</p></td><td class="left3"><span class="smcap">Slader</span></td><td class="right"> +<a href="#f121">319</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Story told by the Jewish Physician</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f122">320</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Aleppo</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f123">322</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Arrest</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f124">325</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Lady confessing her Crime</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f125">327</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Story told by the Tailor</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f126">328</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Young Man sitting on a Maṣṭabah</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f127">330</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Barber and the Young Man</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f128">332</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Barber and Servants with Dishes</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f129">336</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Barber rending his Clothes</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f130">339</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Portrait of the Barber</p></td><td class="left3"><span class="smcap">Vasey</span></td><td class="right"> +<a href="#f131">341</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Barber's Story of Himself</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f132">342</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Barber's Story of his First Brother.—The Motto, +"How different is to-night from yesterday!"</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f133">344</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to the same </p></td><td class="left3"><span class="smcap">Williamson</span></td><td class="right"> +<a href="#f134">347</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Barber's Story of his Second Brother</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f135">348</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Barber's Story of his Third Brother</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f136">351</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to the same</p></td><td class="left3"><span class="smcap">Jennings</span></td><td class="right"> +<a href="#f137">354</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Barber's Story of his Fourth Brother</p></td><td class="left3"><span class="smcap">Jackson</span></td><td class="right"> +<a href="#f138">355</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to the same</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f139">358</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Barber's Story of his Fifth Brother.—The +Motto, "The emulous desire of increase employeth you until +ye visit the graves." (Ḳur-án, ch. cii. vv. 1 and 2.)</p></td><td class="left3"><span class="smcap">Jackson</span></td><td class="right"> +<a href="#f140">359</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Reverie of the Barber's Fifth Brother</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f141a">360</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ditto</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f142a">361</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ditto</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f143a">362</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ditto</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f144a">363</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Result</p></td><td class="left3"><span class="smcap">Lee</span></td><td class="right"> +<a href="#f144b">363</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Second Misfortune of the Barber's Fifth Brother</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f146">366</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to the Barber's Story of his Fifth Brother</p></td><td class="left3"><span class="smcap">Williamson</span></td><td class="right"> +<a href="#f147">368</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to the Barber's Story of his Sixth Brother</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f148">369</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Barber's Sixth Brother taken by Bedawees</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f149">373</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to the Story of the Humpback</p></td><td class="left3"><span class="smcap">Slader</span></td><td class="right"> +<a href="#f150">376</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter V.</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f151">377</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Chapter V.</p></td><td class="left3"><span class="smcap">Vasey</span></td><td class="right"> +<a href="#f152">389</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Chapter VI.</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f153">390</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Noor-ed-Deen embracing the Slave</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f154">394</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Funeral of the Wezeer El-Faḍl</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f155a">397</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Wezeer El-Mo'een in the Slave-Market</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f156">402</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">El-Mo'een in his Abasement</p></td><td class="left3"><span class="smcap">Miss H. Clarke</span></td><td class="right"> +<a href="#f157">404</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Lane leading to "The Garden of Delight"</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f158">408</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Bower in "The Garden of Delight"</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f159">410</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a"><span class='pagenum'><a name="Page_xxx" id="Page_xxx">xxx</a></span>Enees-el-Jelees offering the Wine</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f160">412</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Khaleefeh and the Wezeer in the Tree</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f161">415</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Kereem, the Fisherman</p></td><td class="left3"><span class="smcap">Jennings</span></td><td class="right"> +<a href="#f162">418</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Enees-el-Jelees playing on the Lute</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f163">421</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Enees-el-Jelees and the Khaleefeh and Jaạfar</p></td><td class="left3"><span class="smcap">Slader</span></td><td class="right"> +<a href="#f164">427</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Chapter VI.</p></td><td class="left3"><span class="smcap">Bastin</span></td><td class="right"> +<a href="#f165">429</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter VI.</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f166">430</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Chapter VI.</p></td><td class="left3"><span class="smcap">Branston</span></td><td class="right"> +<a href="#f167">435</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Chapter VII.</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f168">436</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ghánim in the Palm-tree</p></td><td class="left3"><span class="smcap">Smith</span></td><td class="right"> +<a href="#f169">439</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Merchant meeting his Family</p></td><td class="left3"><span class="smcap">Jackson</span></td><td class="right"> +<a href="#f170">443</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ḳoot-el-Ḳuloob awaking</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f171">446</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Pretended Tomb of Ḳoot-el-Ḳuloob</p></td><td class="left3"><span class="smcap">Williamson</span></td><td class="right"> +<a href="#f172">451</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ghánim sick in a Mosque</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f173">455</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Ghánim's Mother and Sister as Beggars</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f174">459</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Chapter VII.</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f175">462</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter VII.—Damascus</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f176">463</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Chapter VII.—The Decision</p></td><td class="left3"><span class="smcap">M. Jackson</span></td><td class="right"> +<a href="#f177">468</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Chapter VIII.—Suleymán Sháh and his Wezeer</p></td><td class="left3"><span class="smcap">J. Jackson</span></td><td class="right"> +<a href="#f178">469</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Zahr Sháh on his Throne</p></td><td class="left3"><span class="smcap">Vasey</span></td><td class="right"> +<a href="#f179">473</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Troops of Suleymán Sháh meeting his Bride</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f181a">475</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Táj-el-Mulook hunting</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f182">477</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Descent of the Handkerchief</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f184">482</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">'Azeez and 'Azeezeh</p></td><td class="left3"><span class="smcap">Slader</span></td><td class="right"> +<a href="#f185">485</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Maḳ'ad</p></td><td class="left3"><span class="smcap">O. Smith</span></td><td class="right"> +<a href="#f186">490</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">'Azeez returned with the Knife and Dirhem</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f187">495</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">'Azeezeh weeping over the Design of the Gazelles</p></td><td class="left3"><span class="smcap">Slader</span></td><td class="right"> +<a href="#f188">497</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">'Azeezeh dead</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f189">499</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">'Azeez and his Mistress at the Grave of 'Azeezeh</p></td><td class="left3"><span class="smcap">Williamson</span></td><td class="right"> +<a href="#f190">502</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The future Wife of 'Azeez</p></td><td class="left3"><span class="smcap">Jennings</span></td><td class="right"> +<a href="#f191">505</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Punishment of 'Azeez</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f192">508</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Lady Dunyà</p></td><td class="left3"><span class="smcap">Thompson</span></td><td class="right"> +<a href="#f193">512</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Halt on the Journey</p></td><td class="left3"><span class="smcap">Whimper</span></td><td class="right"> +<a href="#f194">514</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Táj-el-Mulook receiving the Old Woman</p></td><td class="left3"><span class="smcap">Vasey</span></td><td class="right"> +<a href="#f195">519</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Lady Dunyà writing</p></td><td class="left3"><span class="smcap">Harriet Clarke</span></td><td class="right"> +<a href="#f196">523</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Lady Dunyà untwisting the Old Woman's Hair</p></td><td class="left3"><span class="smcap">T. Williams</span></td><td class="right"> +<a href="#f197">526</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Old Woman beaten by Female Slaves</p></td><td class="left3"><span class="smcap">S. Williams</span></td><td class="right"> +<a href="#f198">528</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Illustrations of the Stratagem in the Lady Dunyá's Garden</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f200">532</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Táj-el-Mulook and the Lady Dunyà</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f201">535</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Scene on the Arrival of the Troops of Suleymán Sháh</p></td><td class="left3"><span class="smcap">Whimper</span></td><td class="right"> +<a href="#f202">538</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">The Horses sent to Suleymán Sháh</p></td><td class="left3"><span class="smcap">Gray</span></td><td class="right"> +<a href="#f203">541</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Chapter VIII.</p></td><td class="left3"><span class="smcap">Wright & Folkard</span></td><td class="right"> +<a href="#f204">543</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Head-piece to Notes to Chapter VIII.</p></td><td class="left3"><span class="smcap">Landells</span></td><td class="right"> +<a href="#f205">544</a></td> +</tr><tr> + +<td class="left2"><p class="indent2a">Tail-piece to Notes to Chapter VIII.</p></td><td class="left3"><span class="smcap">Green</span></td><td class="right"> +<a href="#f206">555</a></td> +</tr> + +</table> +<hr /> + +<p><span class='pagenum'><a name="Page_1" id="Page_1">1</a></span></p> + +<div class="figcenter" style="width: 550px;"><a name="f8" id="f8"></a><img src="images/fig8.png" width="550" height="844" +alt="Shahriyár going out to hunt, and Ornamental Border" title="Shahriyár going out to hunt, and Ornamental Border" /> +<div style="font-size: 16px;" class="exhibit"> +<div class="center">INTRODUCTION</div> +<div class="center">———</div> + <i>In the name of God, +the Compassionate, the Merciful.</i><a href="#intro1" class="fnanchor">1</a> +<br /><br /> +Praise be to God, +the Beneficent +King, the Creator of the +universe, +who hath raised the heavens +without pillars, and spread +out the earth as a bed;<a href="#intro2" class="fnanchor">2</a> +and blessing and peace be on +the lord of apostles, our lord +and our master Moḥammad, and +his Family; blessing and peace, +enduring and constant, unto the +day of judgment. +</div> +</div> + +<p>To proceed:—The lives of +former generations are a lesson +to posterity; that a man may +review the remarkable events<span class='pagenum'><a name="Page_2" id="Page_2">2</a></span> +which have happened to others, and be admonished; and may consider +the history of people of preceding ages, and of all that hath +befallen them, and be restrained. Extolled be the perfection of +Him who hath thus ordained the history of former generations to be +a lesson to those which follow. Such are the Tales of a Thousand +and One Nights, with their romantic stories and their fables.</p> + +<p>It is related (but God alone is all-knowing,<a href="#intro3" class="fnanchor">3</a> as well as all-wise, +and almighty, and all-bountiful,) that there was, in ancient times, a +King<a href="#intro4" class="fnanchor">4</a> of the countries of India and China, possessing numerous troops, +and guards, and servants, and domestic dependents: and he had two +sons; one of whom was a man of mature age; and the other, a youth. +Both of these princes were brave horsemen; but especially the elder, +who inherited the kingdom of his father; and governed his subjects +with such justice that the inhabitants of his country and whole empire +loved him. He was called King Shahriyár:<a href="#intro5" class="fnanchor">5</a> his younger brother +was named Sháh-Zemán,<a href="#intro6" class="fnanchor">6</a> and was King of Samarḳand.<a href="#intro7" class="fnanchor">7</a> The administration +of their governments was conducted with rectitude, each +of them ruling over his subjects with justice during a period of twenty +years with the utmost enjoyment and happiness. After this period, +the elder King felt a strong desire to see his brother, and ordered his +Wezeer<a href="#intro8" class="fnanchor">8</a> to repair to him and bring him.</p> + +<div class="figcenter" style="width: 500px;"><a name="f9" id="f9"></a><img src="images/fig9.png" width="500" height="490" +alt="The Wezeer presenting the letter to Sháh-Zemán" title="The Wezeer presenting the letter to Sháh-Zemán" /></div> + +<p>Having taken the advice of the Wezeer on this subject,<a href="#intro9" class="fnanchor">9</a> he immediately +gave orders to prepare handsome presents, such as horses +adorned with gold and costly jewels, and memlooks, and beautiful +virgins, and expensive stuffs.<a href="#intro10" class="fnanchor">10</a> He then wrote a letter to his brother, +expressive of his great desire to see him;<a href="#intro11" class="fnanchor">11</a> and having sealed it, and +given it to the Wezeer, together with the presents above mentioned, +he ordered the minister to strain his nerves, and tuck up his skirts, +and use all expedition in returning. The Wezeer answered, without +delay, I hear and obey; and forthwith prepared for the journey: he +packed his baggage, removed the burdens, and made ready all his +provisions within three days; and on the fourth day, he took leave +of the King Shahriyár, and went forth towards the deserts and wastes. +He proceeded night and day; and each of the kings under the +authority of King Shahriyár by whose residence he passed came forth +to meet him,<a href="#intro12" class="fnanchor">12</a> with costly presents, and gifts of gold and silver, and +entertained him three days;<a href="#intro13" class="fnanchor">13</a> after which, on the fourth day, he +accompanied him one day's journey, and took leave of him. Thus he +continued on his way until he drew near to the city of Samarḳand, +when he sent forward a messenger to inform King Sháh-Zemán of<span class='pagenum'><a name="Page_3" id="Page_3">3</a></span> +his approach. The messenger entered the city, inquired the way to +the palace, and, introducing himself to the King, kissed the ground +before him,<a href="#intro14" class="fnanchor">14</a> and acquainted him with the approach of his brother's +Wezeer; upon which Sháh-Zemán ordered the chief officers of his +court, and the great men of his kingdom, to go forth a day's journey +to meet him; and they did so; and when they met him, they welcomed +him, and walked by his stirrups until they returned to the city. +The Wezeer then presented himself before the King Sháh-Zemán, +greeted him with a prayer for the divine assistance in his favour, +kissed the ground before him, and informed him of his brother's +desire to see him; after which he handed to him the letter. The +King took it, read it, and understood its contents;<a href="#intro15" class="fnanchor">15</a> and answered +by expressing his readiness to obey the commands of his brother. +But, said he (addressing the Wezeer), I will not go until I have entertained +thee three days. Accordingly, he lodged him in a palace +befitting his rank, accommodated his troops in tents, and appointed +them all things requisite in the way of food and drink: and so they +remained three days. On the fourth day, he equipped himself for<span class='pagenum'><a name="Page_4" id="Page_4">4</a></span> +the journey, made ready his baggage, and collected together costly +presents suitable to his brother's dignity.</p> + +<p>These preparations being completed, he sent forth his tents and +camels and mules and servants and guards, appointed his Wezeer to +be governor of the country during his absence, and set out towards his +brother's dominions. At midnight,<a href="#intro16" class="fnanchor">16</a> however, he remembered that he +had left in his palace an article which he should have brought with +him; and having returned to the palace to fetch it, he there beheld +his wife sleeping in his bed, and attended by a male negro slave, who +had fallen asleep by her side. On beholding this scene, the world +became black before his eyes; and he said within himself, If this is +the case when I have not departed from the city, what will be the +conduct of this vile woman while I am sojourning with my brother? +He then drew his sword, and slew them both in the bed: after which +he immediately returned, gave orders for departure, and journeyed to +his brother's capital.</p> + +<div class="figcenter" style="width: 250px;"><a name="f10" id="f10"></a><img src="images/fig10.png" width="250" height="350" +alt="Sháh-Zemán, after having killed his Wife" title="Sháh-Zemán, after having killed his Wife" /></div> + +<p>Shahriyár, rejoicing at the tidings of his approach, went forth to +meet him, saluted him, and welcomed him with the utmost delight. +He then ordered that the city should be decorated on the occasion,<a href="#intro17" class="fnanchor">17</a> +and sat down to entertain his brother with cheerful conversation: but +the mind of King Sháh-Zemán was distracted by reflections upon the +conduct of his wife; excessive grief took possession of him; and his +countenance became sallow; and his frame, emaciated. His brother +observed his altered condition, and, imagining that it was occasioned +by his absence from his dominions, abstained from troubling him or<span class='pagenum'><a name="Page_5" id="Page_5">5</a></span> +asking respecting the cause, until after the lapse of some days, when +at length he said to him, O my brother, I perceive that thy body is +emaciated, and thy countenance is become sallow. He answered, O +brother, I have an internal sore:—and he informed him not of the +conduct of his wife which he had witnessed. Shahriyár then said, +I wish that thou wouldest go out with me on a hunting excursion; +perhaps thy mind might so be diverted:—but he declined; and +Shahriyár went alone to the chase.<a href="#intro18" class="fnanchor">18</a></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f11" id="f11"></a><img src="images/fig11.png" width="550" height="383" +alt="Meeting of Shahriyár and Sháh-Zemán" title="Meeting of Shahriyár and Sháh-Zemán" /></div> + +<p>Now there were some windows in the King's palace commanding +a view of his garden; and while his brother was looking out from one +of these, a door of the palace was opened, and there came forth from +it twenty females and twenty male black slaves; and the King's wife, +who was distinguished by extraordinary beauty and elegance,<a href="#intro19" class="fnanchor">19</a> accompanied +them to a fountain, where they all disrobed themselves, +and sat down together. The King's wife then called out, O Mes'ood!<a href="#intro20" class="fnanchor">20</a> +and immediately a black slave came to her, and embraced her; she +doing the like. So also did the other slaves and the women; and all +of them continued revelling together until the close of the day. +When Sháh-Zemán beheld this spectacle, he said within himself, +By Allah! my affliction is lighter than this! His vexation and +grief were alleviated, and he no longer abstained from sufficient food +and drink.</p> + +<p>When his brother returned from his excursion, and they had<span class='pagenum'><a name="Page_6" id="Page_6">6</a></span> +saluted each other, and King Shahriyár observed his brother Sháh-Zemán, +that his colour had returned, that his face had recovered the +flush of health, and that he ate with appetite, after his late abstinence, +he was surprised, and said, O my brother, when I saw thee last, thy +countenance was sallow, and now thy colour hath returned to thee: +acquaint me with thy state.—As to the change of my natural +complexion, answered Sháh-Zemán, I will inform thee of its cause; +but excuse my explaining to thee the return of my colour.—First, +said Shahriyár, relate to me the cause of the change of thy proper +complexion, and of thy weakness: let me hear it.—Know then, O my +brother, he answered, that when thou sentest thy Wezeer to me to +invite me to thy presence, I prepared myself for the journey, and +when I had gone forth from the city, I remembered that I had left +behind me the jewel that I have given thee; I therefore returned to +my palace for it, and there I found my wife sleeping in my bed, and +attended by a black male slave; and I killed them both, and came +to thee: but my mind was occupied by reflections upon this affair, +and this was the cause of the change of my complexion, and of my +weakness: now, as to the return of my colour, excuse my informing +thee of its cause.—But when his brother heard these words, he said, +I conjure thee by Allah that thou acquaint me with the cause of the +return of thy colour:—so he repeated to him all that he had seen. +I would see this, said Shahriyár, with my own eye.—Then, said Sháh-Zemán, +give out that thou art going again to the chase, and conceal +thyself here with me, and thou shalt witness this conduct, and obtain +ocular proof of it.</p> + +<div class="figcenter" style="width: 550px;"> +<a name="f12" id="f12"></a> +<img src="images/fig12.png" width="550" height="251" alt="Shahriyár's return from the Chase" title="Shahriyár's return from the Chase" /></div> + +<p>Shahriyár, upon this, immediately announced that it was his intention +to make another excursion. The troops went out of the city<span class='pagenum'><a name="Page_7" id="Page_7">7</a></span> +with the tents, and the King followed them; and after he had reposed +awhile in the camp, he said to his servants, Let no one come in to +me:—and he disguised himself, and returned to his brother in the +palace, and sat in one of the windows overlooking the garden; and +when he had been there a short time, the women and their mistress +entered the garden with the black slaves, and did as his brother had +described, continuing so until the hour of the afternoon-prayer.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f13" id="f13"></a><img src="images/fig13.png" width="550" height="545" alt="Garden of Shahriyár's Palace" title="Garden of Shahriyár's Palace" /></div> +<hr /> +<div class="figcenter" style="width: 550px; position: relative;"><a name="f14" id="f14"></a><img src="images/fig14.png" width="550" height="597" alt="'Efreet and Lady" title="'Efreet and Lady" /></div> + +<p>When King Shahriyár beheld this occurrence, reason fled from his +head, and he said to his brother Sháh-Zemán, Arise, and let us travel +whither we please, and renounce the regal state, until we see whether +such a calamity as this have befallen any other person like unto us; +and if not, our death will be preferable to our life. His brother +agreed to his proposal, and they went out from a private door of the +palace, and journeyed continually, days and nights, until they arrived +at a tree in the midst of a meadow, by a spring of water, on the +shore of the sea. They drank of this spring, and sat down to rest; +and when the day had a little advanced, the sea became troubled<span class='pagenum'><a name="Page_8" id="Page_8">8</a></span> +before them, and there arose from it a black pillar, ascending towards +the sky, and approaching the meadow. Struck with fear at the sight, +they climbed up into the tree, which was lofty; and thence they gazed +to see what this might be: and behold, it was a Jinnee,<a href="#intro21" class="fnanchor">21</a> of gigantic +stature, broad-fronted and bulky, bearing on his head a chest.<a href="#intro22" class="fnanchor">22</a> He +landed, and came to the tree into which the two Kings had climbed, +and, having seated himself beneath it, opened the chest, and took out +of it another box, which he also opened; and there came forth from it +a young woman, fair and beautiful, like the shining sun. When the +Jinnee cast his eyes upon her, he said, O lady of noble race, whom I +carried off on thy wedding-night, I have a desire to sleep a little:—and +he placed his head upon her knee, and slept. The damsel then<span class='pagenum'><a name="Page_9" id="Page_9">9</a></span> +raised her head towards the tree, and saw there the two Kings; upon +which she removed the head of the Jinnee from her knee, and, having +placed it on the ground, stood under the tree, and made signs to the +two Kings, as though she would say, Come down, and fear not this +'Efreet.<a href="#intro23" class="fnanchor">23</a> They answered her, We conjure thee by Allah that thou +excuse us in this matter. But she said, I conjure you by the same +that ye come down; and if ye do not, I will rouse this 'Efreet, and +he shall put you to a cruel death. So, being afraid, they came down +to her; and, after they had remained with her as long as she required, +she took from her pocket a purse, and drew out from this a string, +upon which were ninety-eight seal-rings;<a href="#intro24" class="fnanchor">24</a> and she said to them, Know +ye what are these? They answered, We know not.—The owners of +these rings, said she, have, all of them, been admitted to converse +with me, like as ye have, unknown to this foolish 'Efreet; therefore, +give me your two rings,<a href="#intro25" class="fnanchor">25</a> ye brothers. So they gave her their two rings +from their fingers; and she then said to them, This 'Efreet carried +me off on my wedding-night, and put me in the box, and placed the +box in the chest, and affixed to the chest seven locks, and deposited +me, thus imprisoned, in the bottom of the roaring sea, beneath the +dashing waves; not knowing that, when one of our sex desires to accomplish +any object, nothing can prevent her. In accordance with +this, says one of the poets:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">Never trust in women; nor rely upon their vows;</span> +<span class="i0">For their pleasure and displeasure depend upon their passions.</span> +<span class="i0">They offer a false affection; for perfidy lurks within their clothing.</span> +<span class="i0">By the tale of Yoosuf<a href="#intro26" class="fnanchor">26</a> be admonished, and guard against their stratagems.</span> +<span class="i0">Dost thou not consider that Iblees ejected Adam by means of woman?</span> +</div> +</div> + +<p>And another poet says:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">Abstain from censure; for it will strengthen the censured, and increase desire into violent passion.</span> +<span class="i0">If I suffer such passion, my case is but the same as that of many a man before me:</span> +<span class="i0">For greatly indeed to be wondered at is he who hath kept himself safe from women's artifice.<a href="#intro27" class="fnanchor">27</a></span> +</div> +</div> + +<p>When the two Kings heard these words from her lips, they were +struck with the utmost astonishment, and said, one to the other, If +this is an 'Efreet, and a greater calamity hath happened unto him +than that which hath befallen us, this is a circumstance that should +console us:—and immediately they departed, and returned to the city.</p> + +<p>As soon as they had entered the palace, Shahriyár caused his +wife to be beheaded, and in like manner the women and black slaves;<span class='pagenum'><a name="Page_10" id="Page_10">10</a></span> +and thenceforth he made it his regular custom, every time that he +took a virgin to his bed, to kill her at the expiration of the night. +Thus he continued to do during a period of three years; and the +people raised an outcry against him, and fled with their daughters, +and there remained not a virgin in the city of a sufficient age for +marriage.<a href="#intro28" class="fnanchor">28</a> Such was the case when the King ordered the Wezeer to +bring him a virgin according to his custom; and the Wezeer went +forth and searched, and found none; and he went back to his house +enraged and vexed, fearing what the King might do to him.</p> + +<p>Now the Wezeer had two daughters; the elder of whom was +named Shahrazád; and the younger, Dunyázád. The former had +read various books of histories, and the lives of preceding kings, and +stories of past generations: it is asserted that she had collected +together a thousand books of histories, relating to preceding generations +and kings, and works of the poets: and she said to her father +on this occasion, Why do I see thee thus changed, and oppressed with +solicitude and sorrows? It has been said by one of the poets:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">Tell him who is oppressed with anxiety, that anxiety will not last:</span> +<span class="i0">As happiness passeth away, so passeth away anxiety.</span> +</div> +</div> + +<p>When the Wezeer heard these words from his daughter, he related to +her all that had happened to him with regard to the King: upon +which she said, By Allah, O my father, give me in marriage to this +King: either I shall die, and be a ransom for one of the daughters of +the Muslims, or I shall live, and be the cause of their deliverance from +him.<a href="#intro29" class="fnanchor">29</a>—I conjure thee by Allah, exclaimed he, that thou expose not +thyself to such peril:—but she said, It must be so. Then, said he, I +fear for thee that the same will befall thee that happened in the case of +the ass and the bull and the husbandman.—And what, she asked, was +that, O my father.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f15" id="f15"></a><img src="images/fig15.png" width="550" height="616" alt="The Wezeer and his two Daughters" title="The Wezeer and his two Daughters" /></div> + +<p>Know, O my daughter, said the Wezeer, that there was a certain +merchant, who possessed wealth and cattle, and had a wife and +children; and God, whose name be exalted, had also endowed him +with the knowledge of the languages of beasts and birds.<a href="#intro30" class="fnanchor">30</a> The +abode of this merchant was in the country; and he had, in his house, +an ass and a bull.<a href="#intro31" class="fnanchor">31</a> When the bull came to the place where the ass +was tied, he found it swept and sprinkled;<a href="#intro32" class="fnanchor">32</a> in his manger were +sifted barley and sifted cut straw,<a href="#intro33" class="fnanchor">33</a> and the ass was lying at his +ease; his master being accustomed only to ride him occasionally, +when business required, and soon to return: and it happened, one<span class='pagenum'><a name="Page_11" id="Page_11">11</a></span> +day, that the merchant overheard the bull saying to the ass, May +thy food benefit thee!<a href="#intro34" class="fnanchor">34</a> I am oppressed with fatigue, while thou art +enjoying repose: thou eatest sifted barley, and men serve thee; and +it is only occasionally that thy master rides thee, and returns; while I +am continually employed in ploughing, and turning the mill.<a href="#intro35" class="fnanchor">35</a>—The +ass answered,<a href="#intro36" class="fnanchor">36</a> When thou goest out to the field, and they place the +yoke upon thy neck, lie down, and do not rise again, even if they +beat thee; or, if thou rise, lie down a second time; and when they +take thee back, and place the beans before thee, eat them not, as +though thou wert sick: abstain from eating and drinking a day, or +two days, or three; and so shalt thou find rest from trouble and +labour.—Accordingly, when the driver came to the bull with his +fodder, he ate scarcely any of it; and on the morrow, when the driver +came again to take him to plough, he found him apparently quite +infirm: so the merchant said, Take the ass, and make him draw the +plough in his stead all the day. The man did so; and when the +ass returned at the close of the day, the bull thanked him for the<span class='pagenum'><a name="Page_12" id="Page_12">12</a></span> +favour he had conferred upon him by relieving him of his trouble +on that day; but the ass returned him no answer, for he repented +most grievously. On the next day, the ploughman came again, and +took the ass, and ploughed with him till evening; and the ass returned +with his neck flayed by the yoke, and reduced to an extreme state of +weakness; and the bull looked upon him, and thanked and praised +him. The ass exclaimed, I was living at ease, and nought but my +meddling hath injured me! Then said he to the bull, Know that I +am one who would give thee good advice: I heard our master say, If +the bull rise not from his place, take him to the butcher, that he may +kill him, and make a naṭạ<a href="#intro37" class="fnanchor">37</a> of his skin:—I am therefore in fear for +thee, and so I have given thee advice; and peace be on thee!—When +the bull heard these words of the ass, he thanked him, and said, +To-morrow I will go with alacrity:—so he ate the whole of his fodder, +and even licked the manger.—Their master, meanwhile, was listening +to their conversation.</p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f16" id="f16"></a><img src="images/fig16.png" width="400" height="142" alt="The Ass at Plough" title="The Ass at Plough" /></div> + +<p>On the following morning, the merchant and his wife went to the +bull's crib, and sat down there; and the driver came, and took out the +bull; and when the bull saw his master, he shook his tail, and showed +his alacrity by sounds and actions, bounding about in such a manner +that the merchant laughed until he fell backwards. His wife, in +surprise, asked him, At what dost thou laugh? He answered, At a +thing that I have heard and seen; but I cannot reveal it; for if I did, +I should die. She said, Thou must inform me of the cause of thy +laughter, even if thou die.—I cannot reveal it, said he: the fear of +death prevents me.—Thou laughedst only at <i>me</i>, she said; and she +ceased not to urge and importune him until he was quite overcome and +distracted. So he called together his children, and sent for the +Ḳáḍee<a href="#intro38" class="fnanchor">38</a> and witnesses, that he might make his will, and reveal the +secret to her, and die: for he loved her excessively, since she was +the daughter of his paternal uncle, and the mother of his children, +and he had lived with her to the age of a hundred and twenty years.<a href="#intro39" class="fnanchor">39</a> +Having assembled her family and his neighbours, he related to them +his story, and told them that as soon as he revealed his secret he +must die; upon which every one present said to her, We conjure +thee by Allah that thou give up this affair, and let not thy husband,<span class='pagenum'><a name="Page_13" id="Page_13">13</a></span> +and the father of thy children, die. But she said, I will not desist +until he tell me, though he die for it. So they ceased to solicit her; +and the merchant left them, and went to the stable to perform the +ablution, and then to return, and tell them the secret, and die.<a href="#intro40" class="fnanchor">40</a></p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f17" id="f17"></a><img src="images/fig17.png" width="400" height="127" alt="The Dog and the Cock" title="The Dog and the Cock" /></div> + +<p>Now he had a cock, with fifty hens under him, and he had also +a dog; and he heard the dog call to the cock, and reproach him, +saying, Art thou happy when our master is going to die? The cock +asked, How so?—and the dog related to him the story; upon which +the cock exclaimed, By Allah! our master has little sense: <i>I</i> have +<i>fifty</i> wives; and I please this, and provoke that; while <i>he</i> has but <i>one</i> +wife, and cannot manage this affair with her: why does he not take +some twigs of the mulberry-tree, and enter her chamber, and beat her +until she dies or repents? She would never, after that, ask him a +question respecting anything.—And when the merchant heard the +words of the cock, as he addressed the dog, he recovered his reason, +and made up his mind to beat her.—Now, said the Wezeer to his +daughter Shahrazád, perhaps I may do to thee as the merchant did +to his wife. She asked, And what did he? He answered, He entered +her chamber, after he had cut off some twigs of the mulberry-tree, +and hidden them there; and then said to her, Come into the chamber, +that I may tell thee the secret while no one sees me, and then die:—and +when she had entered, he locked the chamber-door upon her, and +beat her until she became almost senseless and cried out, I repent:—and +she kissed his hands and his feet, and repented, and went out +with him; and all the company, and her own family, rejoiced; and +they lived together in the happiest manner until death.</p> + +<p>When the Wezeer's daughter heard the words of her father, she +said to him, It must be as I have requested. So he arrayed her, and +went to the King Shahriyár. Now she had given directions to her +young sister, saying to her, When I have gone to the King, I will +send to request thee to come; and when thou comest to me, and +seest a convenient time, do thou say to me, O my sister, relate to me +some strange story to beguile our waking hour:<a href="#intro41" class="fnanchor">41</a>—and I will relate to +thee a story that shall, if it be the will of God, be the means of procuring +deliverance.</p> + +<p>Her father, the Wezeer, then took her to the King, who, when<span class='pagenum'><a name="Page_14" id="Page_14">14</a></span> +he saw him, was rejoiced, and said, Hast thou brought me what I +desired? He answered, Yes. When the King, therefore, introduced +himself to her, she wept; and he said to her, What aileth thee? She +answered, O King, I have a young sister, and I wish to take leave +of her. So the King sent to her; and she came to her sister, and +embraced her, and sat near the foot of the bed; and after she had +waited for a proper opportunity, she said, By Allah! O my sister, +relate to us a story to beguile the waking hour of our night. Most +willingly, answered Shahrazád, if this virtuous King permit me. And +the King, hearing these words, and being restless, was pleased with +the idea of listening to the story; and thus, on the first night of the +thousand and one, Shahrazád commenced her recitations.</p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f18" id="f18"></a><img src="images/fig18.png" width="400" height="600" alt="Shahriyár unveiling Shahrazád" title="Shahriyár unveiling Shahrazád" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_15" id="Page_15">15</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f19" id="f19"></a><img src="images/fig19.png" width="600" height="238" alt="Head-piece to Notes to Introduction.--The Arabic inscription is the subject of the first paragraph of the first Note" title="Head-piece to Notes to Introduction.--The Arabic inscription is the subject of the first paragraph of the first Note" /></div> + +<h4>NOTES TO THE INTRODUCTION.</h4> + +<p><span class="smcap">Note <a name="intro1" id="intro1">1.</a></span>—<i>On the Initial Phrase, and on the Mohammadan Religion and Laws.</i> It is +a universal custom of the Muslims to write this phrase at the commencement of every +book, whatever may be the subject, and to pronounce it on commencing every lawful +act of any importance. This they do in imitation of the Ḳur-án (every chapter of +which, excepting one, is thus prefaced), and in accordance with a precept of their +Prophet. The words which I translate "Compassionate" and "Merciful" are both +derived from the same root, and have nearly the same meaning: the one being of a +form which is generally used to express an accidental or occasional passion or sensation; +the other, to denote a constant quality: but the most learned of the 'Ulamà (or professors +of religion and law, &c.) interpret the former as signifying "Merciful in great +things;" and the latter, "Merciful in small things." Sale has erred in rendering +them, conjunctly, "Most merciful."</p> + +<p>In the books of the Muslims, the first words, after the above phrase, almost always +consist (as in the work before us) of some form of praise and thanksgiving to God for +his power and goodness, followed by an invocation of blessing on the Prophet; and in +general, when the author is not very concise in these expressions, he conveys in them +some allusion to the subject of his book. For instance, if he write on marriage, he will +commence his work with some such form as this (after the phrase first mentioned)—"Praise +be to God, who hath created the human race, and made them males and +females," &c.</p> + +<p>The exordium of the present work, showing the duty imposed upon a Muslim by +his religion, even on the occasion of his commencing the composition or compilation of +a series of fictions, suggests to me the necessity of inserting a brief prefatory notice of +the fundamental points of his faith, and the principal laws of the ritual and moral, the +civil, and the criminal code; leaving more full explanations of particular points to be +given when occasions shall require such illustrations.</p> + +<p>The confession of the Muslim's faith is briefly made in these words:—"There is no +deity but God: Moḥammad is God's Apostle:"—which imply a belief and observance +of everything that Moḥammad taught to be the word or will of God. In the opinion of +those who are commonly called orthodox, and termed "Sunnees" (the only class whom +we have to consider; for they are Sunnee tenets and Arab manners which are described +in this work in almost every case, wherever the scene is laid), the Mohammadan code +is founded upon the Ḳur-án, the Traditions of the Prophet, the concordance of his +principal early disciples, and the decisions which have been framed from analogy or +comparison. This class consists of four sects, Ḥanafees, Sháfe'ees, Málikees, and +Ḥambelees; so called after the names of their respective founders. The other sects,<span class='pagenum'><a name="Page_16" id="Page_16">16</a></span> +who are called "Shiya'ees" (an appellation particularly given to the Persian sect, but +also used to designate generally all who are not Sunnees), are regarded by their +opponents in general nearly in the same light as those who do not profess El-Islám +(or the Mohammadan faith); that is, as destined to eternal or severe punishment.</p> + +<p>The Mohammadan faith embraces the following points:</p> + +<p>1. Belief in God, who is without beginning or end, the sole Creator and Lord of +the universe, having absolute power, and knowledge, and glory, and perfection.</p> + +<p>2. Belief in his Angels, who are impeccable beings, created of light; and Genii +(Jinn), who are peccable, created of smokeless fire. The Devils, whose chief is Iblees, +or Satan, are evil Genii.</p> + +<p>3. Belief in his Scriptures, which are his uncreated word, revealed to his prophets. +Of these there now exist, but held to be greatly corrupted, the Pentateuch of Moses, +the Psalms of David, and the Gospels of Jesus Christ; and, in an uncorrupted and +incorruptible state, the Ḳur-án, which is held to have abrogated, and to surpass in +excellence, all preceding revelations.</p> + +<p>4. Belief in his Prophets and Apostles;<a name="FNanchor_12" id="FNanchor_12"></a><a href="#Footnote_12" class="fnanchor">12</a> the most distinguished of whom are Adam, +Noah, Abraham, Moses, Jesus, and Moḥammad. Jesus is held to be more excellent +than any of those who preceded him; to have been born of a virgin, and to be the +Messiah, and the word of God, and a Spirit proceeding from Him, but not partaking of +his essence, and not to be called the Son of God. Moḥammad is held to be more excellent +than all; the last and greatest of prophets and apostles; the most excellent of the +creatures of God.</p> + +<p>5. Belief in the general resurrection and judgment, and in future rewards and +punishments, chiefly of a corporeal nature: that the punishments will be eternal to all +but wicked Mohammadans; and that none but Mohammadans will enter into a state +of happiness.</p> + +<p>6. Belief in God's predestination of all events, both good and evil.</p> + +<p>The principal Ritual and Moral Laws are on the following subjects, of which the +first four are the most important.</p> + +<p>1. Prayer (eṣ-ṣaláh, commonly pronounced eṣ-ṣalah), including preparatory purifications. +There are partial or total washings to be performed on particular occasions +which need not be mentioned. The ablution which is more especially preparatory to +prayer (and which is called wuḍoó) consists in washing the hands, mouth, nostrils, face, +arms (as high as the elbow, the right first), each three times; and then the upper +part of the head, the beard, ears, neck, and feet, each once. This is done with running +water, or from a very large tank, or from a lake, or the sea.—Prayers are required +to be performed five times in the course of every day; between daybreak and sunrise, +between noon and the 'aṣr (which latter period is about mid-time between noon and +nightfall), between the 'aṣr and sunset, between sunset and the 'eshè (or the period +when the darkness of night commences), and at, or after, the 'eshè. The commencement +of each of these periods is announced by a chant (called adán), repeated by a crier +(muëddin) from the mád'neh, or menaret, of each mosque; and it is more meritorious +to commence the prayer then than at a later time. On each of these occasions, the +Muslim has to perform certain prayers held to be ordained by God, and others ordained +by the Prophet; each kind consisting of two, three, or four "rek'ahs;" which term +signifies the repetition of a set form of words, chiefly from the Ḳur-án, and ejaculations +of "God is most Great!" &c., accompanied by particular postures; part of the +words being repeated in an erect posture; part, sitting; and part, in other postures: +an inclination of the head and body, followed by two prostrations, distinguishing each +rek'ah. These prayers may in some cases be abridged, and in others entirely omitted. +Other prayers must be performed on particular occasions. 1. On Friday, the Mohammadan +Sabbath. These are congregational prayers, and are similar to those of other +<span class='pagenum'><a name="Page_17" id="Page_17">17</a></span>days, with additional prayers and exhortations by a minister, who is called Imám, or +Khaṭeeb. 2. On two grand annual festivals. 3. On the nights of Ramaḍán, the month +of abstinence. 4. On the occasion of an eclipse of the sun or moon. 5. For rain. +6. Previously to the commencement of battle. 7. In pilgrimage. 8. At funerals.</p> + +<p>2. Alms-giving. An alms, called "zekáh," commonly pronounced "zekah," is +required by law to be given annually, to the poor, of camels, oxen (bulls and cows), +and buffaloes, sheep and goats, horses and mules and asses, and gold and silver +(whether in money or in vessels, ornaments, &c.), provided the property be of a +certain amount, as five camels, thirty oxen, forty sheep, five horses, two hundred +dirhems, or twenty deenárs. The proportion is generally one-fortieth, which is to be +paid in kind, or in money, or other equivalent.</p> + +<p>3. Fasting (eṣ-ṣiyám). The Muslim must abstain from eating and drinking, and +from every indulgence of the senses, every day during the month of Ramaḍán, from the +first appearance of daybreak until sunset, unless physically incapacitated.—On the first +day of the following month, a festival, called the Minor Festival, is observed with +public prayer, and with general rejoicing, which continues three days.</p> + +<p>4. Pilgrimage (el-ḥajj). It is incumbent on the Muslim, if able, to perform, at least +once in his life, the pilgrimage to Mekkeh and Mount 'Arafát. The principal +ceremonies of the pilgrimage are completed on the 9th of the month of Zu-l-Ḥejjeh: on +the following day, which is the first of the Great Festival, on the return from 'Arafát +to Mekkeh, the pilgrims who are able to do so perform a sacrifice, and every other +Muslim who can is required to do the same: part of the meat of the victim he should +eat, and the rest he should give to the poor. This festival is observed otherwise in a +similar manner to the minor one, above mentioned; and lasts three or four days.</p> + +<p>The less important ritual and moral laws may here be briefly mentioned in a single +paragraph.—One of these is circumcision, which is not absolutely obligatory.—The distinctions +of clean and unclean meats are nearly the same in the Mohammedan as in +the Mosaic code. Camels' flesh is an exception; being lawful to the Muslim. Swine's +flesh, and blood, are especially condemned; and a particular mode of slaughtering +animals for food is enjoined, accompanied by the repetition of the name of God.—Wine +and all inebriating liquors are strictly forbidden.—So also are gaming and usury.—Music +is condemned; but most Muslims take great delight in hearing it.—Images +and pictures representing living creatures are contrary to law.—Charity, probity in all +transactions, veracity (excepting in a few cases), and modesty, are virtues indispensable.—Cleanliness +in person, and decent attire, are particularly required. Clothes of silk, +and ornaments of gold or silver, are forbidden to men, but allowed to women: this +precept, however, is often disregarded.—Utensils of gold and silver are also condemned: +yet they are used by many Muslims.—The manners of Muslims in society +are subject to particular laws or rules, with respect to salutations, &c.</p> + +<p>Of the Civil Laws, the following notices will at present suffice.—A man may have +four wives at the same time, and, according to common opinion, as many concubine +slaves as he pleases.—He may divorce a wife twice, and each time take her back again; +but if he divorce her a third time, or by a triple sentence, he cannot make her his wife +again unless by her own consent, and by a new contract, and after another man has +consummated a marriage with her, and divorced her.—The children by a wife and those +by a concubine slave inherit equally, if the latter be acknowledged by the father. +Sons inherit equally: so also do daughters; but the share of a daughter is half that +of a son. One-eighth is the share of the wife or wives of the deceased if he have left +issue, and one-fourth if he have left no issue. A husband inherits one-fourth of his +wife's property if she have left issue, and one-half if she have left no issue. The debts +and legacies of the deceased must be first paid. A man may leave one-third of his +property in any way he pleases.—When a concubine slave has borne a child to her +master, she becomes entitled to freedom on his death.—There are particular laws +relating to commerce. Usury and monopoly are especially condemned.</p> + +<p><span class='pagenum'><a name="Page_18" id="Page_18">18</a></span> +Of the Criminal Laws, a few only need here be mentioned. Murder is punishable +by death, or by a fine to be paid to the family of the deceased, if they prefer it.—Theft, +if the property stolen amount to a quarter of a deenár, is to be punished by cutting +off the right hand, except under certain circumstances.—Adultery, if attested by four +eye-witnesses, is punishable by death (stoning): fornication, by a hundred stripes, and +banishment for a year.—Drunkenness is punished with eighty stripes.—Apostasy, persevered +in, by death.</p> + +<p><span class="smcap">Note <a name="intro2" id="intro2">2</a></span>—<i>On the Arabian System of Cosmography.</i> The words translated "as a bed" +would be literally rendered "and the bed;" but the signification is that which I +have expressed. (See the Ḳur-án, ch. lxxviii. v. 6; and, with respect to what is +before said of the heavens, idem, ch. xiii. v. 2.<a name="FNanchor_13" id="FNanchor_13"></a><a href="#Footnote_13" class="fnanchor">13</a>) These, and the preceding words, +commencing with "the Beneficent King," I have introduced (in the place of "the +Lord of all creatures") from the Calcutta edition of the first two hundred nights, as +affording me an opportunity to explain here the Arabian system of Cosmography, with +which the reader of this work cannot be too early acquainted.</p> + +<p>When we call to mind how far the Arabs surpassed their great master, Aristotle, +in natural and experimental philosophy, and remember that their brilliant discoveries +constituted an important link between those of the illustrious Greek and of our +equally illustrious countryman, Roger Bacon, their popular system of cosmography +becomes an interesting subject for our consideration.</p> + +<p>According to the common opinion of the Arabs (an opinion sanctioned by the Ḳur-án, +and by assertions of their Prophet, which almost all Muslims take in their literal sense), +there are Seven Heavens, one above another, and Seven Earths, one beneath another; +the earth which we inhabit being the highest of the latter, and next below the lowest +heaven. The upper surface of each heaven, and that of each earth, are believed to +be nearly plane, and are generally supposed to be circular; and are said to be five +hundred years' journey in width. This is also said to be the measure of the depth or +thickness of each heaven and each earth, and of the distance between each heaven +or earth and that next above or below it. Thus is explained a passage of the Ḳur-án, +(ch. lxv. last verse), in which it is said, that God hath created seven heavens and as many +earths, or stories of the earth, in accordance with traditions from the Prophet.<a name="FNanchor_14" id="FNanchor_14"></a><a href="#Footnote_14" class="fnanchor">14</a>—This +notion of the seven heavens appears to have been taken from the "seven spheres;" the +first of which is that of the Moon; the second, of Mercury; the third, of Venus; the +fourth, of the Sun; the fifth, of Mars; the sixth, of Jupiter; and the seventh, of +Saturn; each of which orbs was supposed to revolve round the earth in its proper +sphere. So also the idea of the seven earths seems to have been taken from the +division of the earth into seven climates; a division which has been adopted by +several Arab geographers.—But to return to the opinions of the religious and the +vulgar.</p> + +<p>Traditions differ respecting the <i>fabric</i> of the seven heavens. In the most credible +account, according to a celebrated historian, the first is described as formed of emerald; +the second, of white silver; the third, of large white pearls; the fourth, of ruby; the +fifth, of red gold; the sixth, of yellow jacinth; and the seventh, of shining light.<a name="FNanchor_15" id="FNanchor_15"></a><a href="#Footnote_15" class="fnanchor">15</a></p> + +<p><span class='pagenum'><a name="Page_19" id="Page_19">19</a></span>Some assert Paradise to be in the seventh heaven; and, indeed, I have found this +to be the general opinion of my Muslim friends: but the author above quoted proceeds +to describe, next above the seventh heaven, seven seas of light; then, an undefined +number of veils, or separations, of different substances, seven of each kind; and then, +Paradise, which consists of seven stages, one above another; the first (Dár el-Jelál, +or the Mansion of Glory), of white pearls; the second (Dár es-Selám, or the Mansion +of Peace), of ruby; the third (Jennet el-Ma-wà, or the Garden of Rest), of green +chrysolite; the fourth (Jennet el-Khuld, or the Garden of Eternity), of green<a name="FNanchor_16" id="FNanchor_16"></a><a href="#Footnote_16" class="fnanchor">16</a> coral; +the fifth (Jennet en-Na'eem, or the Garden of Delight), of white silver; the sixth +(Jennet el-Firdós, or the Garden of Paradise), of red gold; and the seventh (Jennet +'Adn, or the Garden of Perpetual Abode, or—of Eden), of large pearls; this overlooking +all the former, and canopied by the Throne, or rather Empyrean, of the Compassionate +('Arsh Er-Raḥmán), <i>i. e.</i> of God.—These several regions of Paradise are described in +some traditions as forming so many degrees, or stages, ascended by steps.</p> + +<p>Though the opinion before mentioned respecting the form of the earth which we +inhabit is that generally maintained by the Arabs, there have been, and still are, many +philosophical men among this people who have argued that it is a globe, because, as +El-Ḳazweenee says, an eclipse of the moon has been observed to happen at different +hours of the night in eastern and western countries. Thus we find Ptolemy's measurement +of the earth quoted and explained by Ibn-El-Wardee:—The circumference of +the earth is 24,000 miles, or 8,000 leagues; the league being three miles; the mile, +3,000 royal cubits; the cubit, three spans; the span, twelve digits; the digit, five +barley-corns placed side by side; and the width of the barley-corn, six mule's-hairs. +El-Maḳreezee also, among the more intelligent Arabs, describes<a name="FNanchor_17" id="FNanchor_17"></a><a href="#Footnote_17" class="fnanchor">17</a> the globular form of +the earth, and its arctic and antarctic regions, with their day of six months, and night +of six months, and their frozen waters, &c.</p> + +<p>For ourselves, however, it is necessary that we retain in our minds the opinions +first stated, with regard to the form and dimensions of our earth; agreeing with those +Muslims who allow not philosophy to trench upon revelation or sacred traditions. It +is written, say they, that God hath "spread out the earth,"<a name="FNanchor_18" id="FNanchor_18"></a><a href="#Footnote_18" class="fnanchor">18</a> "as a bed,"<a name="FNanchor_19" id="FNanchor_19"></a><a href="#Footnote_19" class="fnanchor">19</a> and "as a +carpet;"<a name="FNanchor_20" id="FNanchor_20"></a><a href="#Footnote_20" class="fnanchor">20</a> and what is round or globular cannot be said to be spread out, nor compared +to a bed, or a carpet. It is therefore decided to be an almost plane expanse. The +continents and islands of the earth are believed by the Arabs (as they were by the +Greeks in the age of Homer and Hesiod) to be surrounded by "the Circumambient +Ocean," "el-Baḥr el-Moḥeeṭ;" and this ocean is described as bounded by a chain of +mountains called Káf, which encircle the whole as a ring, and confine and strengthen +the entire fabric. With respect to the extent of the earth, our faith must at least +admit the assertion of the Prophet, that its width (as well as its depth or thickness) +is equal to five hundred years' journey: allotting the space of two hundred to the +sea, two hundred to uninhabited desert, eighty to the country of Yájooj and Májooj (or +Gog and Magog), and the rest to the remaining creatures:<a name="FNanchor_21" id="FNanchor_21"></a><a href="#Footnote_21" class="fnanchor">21</a> nay, vast as these limits +are, we must rather extend than contract them, unless we suppose some of the heroes of +this work to travel by circuitous routes. Another tradition will suit us better, wherein +it is said, that the inhabited portion of the earth is, with respect to the rest, as a +tent in the midst of a desert.<a name="FNanchor_22" id="FNanchor_22"></a><a href="#Footnote_22" class="fnanchor">22</a> But even according to the former assertion, it will +be remarked, that the countries now commonly known to the Arabs (from the western +extremity of Africa to the eastern limits of India, and from the southern confines +of Abyssinia to those of Russia,) occupy a comparatively insignificant portion of this +<span class='pagenum'><a name="Page_20" id="Page_20">20</a></span>expanse. They are situated in the middle; Mekkeh, according to some,—or Jerusalem, +according to others,—being exactly in the centre. Adjacent to the tract occupied by +these countries are other lands and seas, partially known to the Arabs. On the north-west, +with respect to the central point, lies the country of the Christians, or Franks, +comprising the principal European nations; on the north, the country of Yájooj and +Májooj, before mentioned, occupying, in the maps of the Arabs, large tracts of Asia +and Europe; on the north-east, central Asia; on the east, Eṣ-Ṣeen (or China); on +the south-east, the sea, or seas, of El-Hind (or India), and Ez-Zinj (or Southern +Ethiopia), the waves of which (or of the former of which) mingle with those of the +sea of Eṣ-Ṣeen, beyond; on the south, the country of the Zinj; on the south-west, the +country of the Soodán, or Blacks: on the west is a portion of the Circumambient Ocean, +which surrounds all the countries and seas already mentioned, as well as immense +unknown regions adjoining the former, and innumerable islands interspersed in the +latter. These <i>terræ incognitæ</i> are the scenes of some of the greatest wonders described +in the present work; and are mostly peopled with Jinn, or Genii. On the Moḥeeṭ, +or Circumambient Ocean, is the 'Arsh Iblees, or Throne of Iblees: in a map accompanying +my copy of the work of Ibn-El-Wardee, a large yellow tract is marked with +this name, adjoining Southern Africa. The western portion of the Moḥeeṭ is often +called "the Sea of Darkness" (Baḥr eẓ-Ẓulumát, or,—eẓ-Ẓulmeh). Under this name +(and the synonymous appellation of el-Baḥr el-Muẓlim) the Atlantic Ocean is described +by the author just mentioned; though, in the introduction to his work, he says that +the Sea of Darkness surrounds the Moḥeeṭ. The former may be considered either as +the western or the more remote portion of the latter. In the dark regions (Eẓ-Ẓulumát, +from which, perhaps, the above-mentioned portion of the Moḥeeṭ takes its +name),<a name="FNanchor_23" id="FNanchor_23"></a><a href="#Footnote_23" class="fnanchor">23</a> in the south-west quarter of the earth, according to the same author, is the +Fountain of Life, of which El-Khiḍr drank, and by virtue of which he still lives, and +will live till the day of judgment. This mysterious person, whom the vulgar and +some others regard as a prophet, and identify with Ilyás (Elias, or Elijah), and whom +some confound with St. George, was, according to the more approved opinion of the +learned, a just man, or saint, the Wezeer and counsellor of the first Zu-l-Ḳarneyn, who +was a universal conqueror, but an equally doubtful personage, contemporary with the +patriarch Ibráheem, or Abraham. El-Khiḍr is said to appear frequently to Muslims +in perplexity, and to be generally clad in green garments; whence, according to some, +his name. The Prophet Ilyás (or Elias) is also related to have drunk of the Fountain +of Life. During the day-time, it is said, El-Khiḍr wanders upon the seas, and directs +voyagers who go astray; while Ilyás perambulates the mountains or deserts, and directs +persons who chance to be led astray by the Ghools:<a name="FNanchor_24" id="FNanchor_24"></a><a href="#Footnote_24" class="fnanchor">24</a> but at night, they meet together, +and guard the rampart of Yájooj and Májooj,<a name="FNanchor_25" id="FNanchor_25"></a><a href="#Footnote_25" class="fnanchor">25</a> to prevent these people from making +irruptions upon their neighbours. Both, however, are generally believed by the modern +Muslims to assist pious persons in distress in various circumstances, whether travelling +by land or by water.—The mountains of Ḳáf, which bound the Circumambient Ocean, +and form a circular barrier round the whole of our earth, are described by interpreters +of the Ḳur-án as composed of green chrysolite, like the green tint of the sky.<a name="FNanchor_26" id="FNanchor_26"></a><a href="#Footnote_26" class="fnanchor">26</a> It is +the colour of these mountains, said the Prophet, that imparts a greenish hue to the +sky.<a name="FNanchor_27" id="FNanchor_27"></a><a href="#Footnote_27" class="fnanchor">27</a> It is said, in a tradition, that beyond these mountains are other countries; one +of gold, seventy of silver, and seven of musk, all inhabited by angels, and each country +ten thousand years' journey in length, and the same in breadth.<a name="FNanchor_28" id="FNanchor_28"></a><a href="#Footnote_28" class="fnanchor">28</a> Some say that +<span class='pagenum'><a name="Page_21" id="Page_21">21</a></span>beyond it are creatures unknown to any but God:<a name="FNanchor_29" id="FNanchor_29"></a><a href="#Footnote_29" class="fnanchor">29</a> but the general opinion is, that +the mountains of Ḳáf terminate our earth, and that no one knows what is beyond +them. They are the chief abode of the Jinn, or Genii.—Such is a concise account of +the earth which we inhabit, according to the notions of the Arabs.</p> + +<p>We must now describe what is <i>beneath</i> our earth.—It has already been said, that +this is the first, or highest, of seven earths, which are all of equal width and thickness, +and at equal distances apart. Each of these earths has occupants. The occupants of +the first are men, genii, brutes, &c.: the second is occupied by the suffocating wind +that destroyed the infidel tribe of 'Ád: the third, by the stones of Jahennem (or Hell), +mentioned in the Ḳur-án, in these words, "the fuel of which is men and stones:"<a name="FNanchor_30" id="FNanchor_30"></a><a href="#Footnote_30" class="fnanchor">30</a> +the fourth, by the sulphur of Jahennem: the fifth, by its serpents: the sixth, by its +scorpions, in colour and size like black mules, and with tails like spears: the seventh, +by Iblees and his troops.<a name="FNanchor_31" id="FNanchor_31"></a><a href="#Footnote_31" class="fnanchor">31</a> Whether these several earths are believed to be connected +with each other by any means, and if so, how, we are not expressly informed; but, +that they are supposed to be so is evident. With respect to our earth in particular, +as some think, it is said that it is supported by a rock, with which the mountains of +Ḳáf communicate by means of veins or roots; and that, when God desires to effect an +earthquake at a certain place, He commands the mountain [or rock] to agitate the vein +that is connected with that place.<a name="FNanchor_32" id="FNanchor_32"></a><a href="#Footnote_32" class="fnanchor">32</a>—But there is another account, describing our +earth as upheld by certain successive supports of inconceivable magnitude, which are +under the seventh earth; leaving us to infer that the seven earths are in some +manner connected together. This account, as inserted in the work of one of the +writers above quoted, is as follows:—The earth [under which appellation are here +understood the seven earths] was, it is said, originally unstable; "therefore God +created an angel of immense size and of the utmost strength, and ordered him to go +beneath it, [<i>i.e.</i> beneath the lowest earth,] and place it on his shoulders; and his +hands extended beyond the east and west, and grasped the extremities of the earth [or, +as related in Ibn-El-Wardee, the seven earths], and held it [or them]. But there was +no support for his feet: so God created a rock of ruby, in which were seven thousand +perforations; and from each of these perforations issued a sea, the size of which none +knoweth but God, whose name be exalted: then He ordered this rock to stand under +the feet of the angel. But there was no support for the rock: wherefore God created +a huge bull, with four thousand eyes, and the same number of ears, noses, mouths, +tongues, and feet; between every two of which was a distance of five hundred years' +journey: and God, whose name be exalted, ordered this bull to go beneath the rock: +and he bore it on his back and his horns. The name of this bull is Kuyootà.<a name="FNanchor_33" id="FNanchor_33"></a><a href="#Footnote_33" class="fnanchor">33</a> But +there was no support for the bull: therefore God, whose name be exalted, created +an enormous fish, that no one could look upon, on account of its vast size, and the +flashing of its eyes and their greatness; for it is said that if all the seas were placed +in one of its nostrils, they would appear like a grain of mustard-seed in the midst +of a desert: and God, whose name be exalted, commanded the fish to be a support +to the feet of the bull.<a name="FNanchor_34" id="FNanchor_34"></a><a href="#Footnote_34" class="fnanchor">34</a> The name of this fish in Bahamoot. He placed, as its +support, water; and under the water, darkness: and the knowledge of mankind +<span class='pagenum'><a name="Page_22" id="Page_22">22</a></span>fails as to what is under the darkness."<a name="FNanchor_35" id="FNanchor_35"></a><a href="#Footnote_35" class="fnanchor">35</a>—Another opinion is, that the [seventh] +earth is upon water; the water, upon the rock; the rock, on the back of the bull; +the bull, on a bed of sand; the sand, on the fish; the fish, upon a still, suffocating +wind; the wind, on a veil of darkness; the darkness, on a mist; and what is beneath +the mist is unknown.<a name="FNanchor_36" id="FNanchor_36"></a><a href="#Footnote_36" class="fnanchor">36</a></p> + +<p>It is generally believed, that, under the lowest earth, and beneath seas of darkness +of which the number is unknown, is Hell, which consists of seven stages, one beneath +another. The first of these, according to the general opinion, is destined for the reception +of wicked Mohammadans; the second, for the Christians; the third, for the Jews; the +fourth, for the Sabians; the fifth, for the Magians; the sixth, for the Idolaters; the +seventh, by general consent, for the Hypocrites. "Jahennem" is the general name +for Hell, and the particular name for its first stage. The situation of Hell has been a +subject of dispute; some place it in the seventh earth; and some have doubted whether +it be above or below the earth which <i>we</i> inhabit.</p> + +<p>At the consummation of all things, God, we are told, will take the whole earth +in his [left] hand, and the heavens will be rolled together in his right hand;<a name="FNanchor_37" id="FNanchor_37"></a><a href="#Footnote_37" class="fnanchor">37</a> and +the earth will be changed into another earth; and the heavens [into other heavens];<a name="FNanchor_38" id="FNanchor_38"></a><a href="#Footnote_38" class="fnanchor">38</a> +and Hell will be brought nigh [to the tribunal of God].<a name="FNanchor_39" id="FNanchor_39"></a><a href="#Footnote_39" class="fnanchor">39</a></p> + +<p><span class="smcap">Note <a name="intro3" id="intro3">3.</a></span> The phrase "God is all-knowing," or "surpassing in knowledge," or, as +some say, simply "knowing," is generally used by an Arab writer when he relates anything +for the truth of which he cannot vouch; and Muslims often use it in conversation, +in similar cases, unless when they are uttering intentional falsehoods, which most of +them are in the frequent habit of doing. It is worthy of remark, that, though falsehood +is permitted by their religion in some cases, their doctors of religion and law generally +condemn all works of fiction (even though designed to convey useful instruction), +excepting mere fables, or apologues of a high class.</p> + +<p><span class="smcap">Note <a name="intro4" id="intro4">4.</a></span> In my usual standard-copy of the original work, as also in that from +which the old translation was made, and in the edition of Breslau, this prince is +called a king of the dynasty of Sásán; but as he is not so designated in the Calcutta +edition of the first two hundred nights, I have here omitted, in my translation, what +would render the whole work full of anachronisms.</p> + +<p><span class="smcap">Note <a name="intro5" id="intro5">5.</a></span> Shahriyár is a Persian word, signifying "Friend of the City." The +name of the elder King is thus written in the Calcutta edition above mentioned: in +the edition of Cairo (which I generally follow) it is written Shahrabáz, by errors in diacritical +marks; and in that of Breslau, Shahrabán.</p> + +<p><span class="smcap">Note <a name="intro6" id="intro6">6.</a></span> This name, Sháh-Zemán, is a compound of Persian and Arabic, and signifies +"King of the Age." By the omission of a diacritical point, in the Cairo edition, it +is written Sháh-Remán.</p> + +<p><span class="smcap">Note <a name="intro7" id="intro7">7.</a></span> In the Calcutta edition before mentioned, the elder brother is called King +of Samarḳand; and the younger, King of China.</p> + +<p><span class="smcap">Note <a name="intro8" id="intro8">8.</a></span>—<i>On the title and office of</i> Wezeer. Wezeer is an Arabic word, and is pronounced +by the Arabs as I have written it; but the Turks and Persians pronounce +the first letter V. There are three opinions respecting the etymology of this word. +Some derive it from "wizr" (a burden); because the Wezeer bears the burdens of the +King: others, from "wezer" (a refuge); because the King has recourse to the counsels +of his Wezeer, and his knowledge and prudence: others, again, from "azr" (back, or +<span class='pagenum'><a name="Page_23" id="Page_23">23</a></span>strength); because the King is strengthened by his Wezeer as the human frame is by +the back.<a name="FNanchor_40" id="FNanchor_40"></a><a href="#Footnote_40" class="fnanchor">40</a></p> + +<p>The proper and chief duties of a Wezeer are explained by the above, and by a +saying of the Prophet:—"Whosoever is in authority over Muslims, if God would prosper +him, He giveth him a virtuous Wezeer, who, when he forgetteth his duty, remindeth +him, and when he remembereth, assisteth him: but if He would do otherwise, He +giveth him an evil Wezeer, who, when he forgetteth, doth not remind him, and when +he remembereth, doth not assist him."<a name="FNanchor_41" id="FNanchor_41"></a><a href="#Footnote_41" class="fnanchor">41</a></p> + +<p>The post of Wezeer was the highest that was held by an officer of the pen; and +the person who occupied it was properly the next to the Sulṭán: but the Turkish Sulṭáns +of Egypt made the office of Náïb (or Viceroy) to have the pre-eminence. Under them, +the post of Wezeer was sometimes occupied by an officer of the sword, and sometimes +by an officer of the pen; and, in both cases, the Wezeer was also called "the Ṣáḥeb." +The Sulṭán Barḳooḳ so degraded this office, by intrusting its most important functions +to other ministers, that the Wezeer became, in reality, the King's purveyor, and little +else; receiving the indirect taxes, and employing them in the purchase of provisions +for the royal kitchen.<a name="FNanchor_42" id="FNanchor_42"></a><a href="#Footnote_42" class="fnanchor">42</a> It is even said, that he was usually chosen, by the Turkish +Sulṭáns of Egypt, from among the Copts (or Christian Egyptians); because the administration +of the taxes had, from time immemorial, been committed to persons of that +race.<a name="FNanchor_43" id="FNanchor_43"></a><a href="#Footnote_43" class="fnanchor">43</a> This, it would seem, was the case about the time of the Sulṭán Barḳooḳ. But +in the present work, we are to understand the office of Wezeer as being what it was +in earlier times,—that of Prime Minister; though we are not hence to infer that the +editions of the Tales of a Thousand and One Nights known to us were written at a +period anterior to that of the Memlook Sulṭáns of Egypt and Syria; for, in the time +of these monarchs, the degradation of the office was commonly known to be a recent +innovation, and it may have been of no very long continuance.</p> + +<p><span class="smcap">Note <a name="intro9" id="intro9">9.</a></span> The paragraph to which this note relates is from the Calcutta edition of +the first two hundred Nights.</p> + +<p><span class="smcap">Note <a name="intro10" id="intro10">10.</a></span>—<i>On Presents.</i> The custom of giving presents on the occasion of paying +a visit, or previously, which is of such high antiquity as to be mentioned in the book +of Genesis,<a name="FNanchor_44" id="FNanchor_44"></a><a href="#Footnote_44" class="fnanchor">44</a> has continued to prevail in the East to this day. Presents of provisions of +some kind, wax candles, &c., are sent to a person about to celebrate any festivity, by +those who are to be his guests: but after paying a mere visit of ceremony, and on +some other occasions, only money is commonly given to the servants of the person +visited. In either case, the latter is expected to return the compliment on a similar +occasion by presents of equal value. To reject a present generally gives great offence; +being regarded as an insult to him who has offered it. When a person arrives from a +foreign country, he generally brings some articles of the produce or merchandise of +that country as presents to his friends. Thus, pilgrims returning from the holy places +bring water of Zemzem, dust from the Prophet's tomb, &c., for this purpose.—Horses, +and male and female slaves, are seldom given but by kings or great men. Of the condition +of slaves in Mohammadan countries, an account will be given hereafter.</p> + +<p><span class="smcap">Note <a name="intro11" id="intro11">11.</a></span>—<i>On the Letters of Muslims.</i> The letters of Muslims are distinguished by +several peculiarities dictated by the rules of politeness. The paper is thick, white, and +highly polished: sometimes it is ornamented with flowers of gold; and the edges are +always cut straight with scissors. The upper half is generally left blank: and the +writing never occupies any portion of the second side. A notion of the usual style of +letters will be conveyed by several examples in this work. The name of the person to +<span class='pagenum'><a name="Page_24" id="Page_24">24</a></span>whom the letter is addressed, when the writer is an inferior or an equal, and even in +some other cases, commonly occurs in the first sentence, preceded by several titles of +honour; and is often written a little above the line to which it apertains; the space +beneath it in that line being left blank: sometimes it is written in letters of gold, or +red ink. A king, writing to a subject, or a great man to a dependent, usually places +his name and seal at the head of his letter. The seal is the impression of a signet +(generally a ring, worn on the little finger of the right hand), upon which is engraved +the name of the person, commonly accompanied by the words "His [<i>i.e.</i> God's] +servant," or some other words expressive of trust in God, &c. Its impression is considered +more valid than the sign-manual, and is indispensable to give authenticity to +the letter. It is made by dabbing some ink upon the surface of the signet, and pressing +this upon the paper: the place which is to be stamped being first moistened, by touching +the tongue with a finger of the right hand, and then gently rubbing the part with +that finger. A person writing to a superior, or to an equal, or even an inferior to +whom he wishes to shew respect, signs his name at the bottom of his letter, next the +left side or corner, and places the seal immediately to the right of this: but if he particularly +desire to testify his humility, he places it beneath his name, or even partly +over the lower edge of the paper, which consequently does not receive the whole of the +impression. The letter is generally folded twice, in the direction of the writing, and +enclosed in a cover of paper, upon which is written the address, in some such form as +this:—"It shall arrive, if it be the will of God, whose name be exalted, at such a place, +and be delivered into the hand of our honoured friend, &c., such a one, whom God +preserve." Sometimes it is placed in a small bag, or purse, of silk embroidered with +gold.</p> + +<p><span class="smcap">Note <a name="intro12" id="intro12">12.</a></span> The custom of sending forth a deputation to meet and welcome an approaching +ambassador, or other great man, is still observed in Eastern countries; and +the rank of the persons thus employed conveys to him some intimation of the manner +in which he is to be received at the court: he therefore looks forward to this ceremony +with a degree of anxiety. A humorous illustration of its importance in the eye of an +Oriental ambassador, is given in "The Adventures of Hajji Baba in England."</p> + +<p><span class="smcap">Note <a name="intro13" id="intro13">13.</a></span>—<i>On Hospitality.</i> The hospitable custom here mentioned is observed by +Muslims in compliance with a precept of their Prophet. "Whoever," said he, "believes +in God and the day of resurrection must respect his guest; and the time of being kind +to him is one day and one night; and the period of entertaining him is three days; +and after that, if he does it longer, he benefits him more; but it is not right for a +guest to stay in the house of the host so long as to incommode him." He even allowed +the "right of a guest" to be taken by force from such as would not offer it.<a name="FNanchor_45" id="FNanchor_45"></a><a href="#Footnote_45" class="fnanchor">45</a> The following +observations, respecting the treatment of guests by the Bedawees, present an +interesting commentary upon the former precept, and upon our text:—"Strangers who +have not any friend or acquaintance in the camp, alight at the first tent that presents +itself: whether the owner be at home or not, the wife or daughter immediately spreads +a carpet, and prepares breakfast or dinner. If the stranger's business requires a protracted +stay, as, for instance, if he wishes to cross the Desert under the protection of +the tribe, the host, after a lapse of three days and four hours from the time of his +arrival, asks whether he means to honour him any longer with his company. If the +stranger declares his intention of prolonging his visit, it is expected that he should +assist his host in domestic matters, fetching water, milking the camel, feeding the +horse, &c. Should he even decline this, he may remain; but will be censured by all +the Arabs of the camp: he may, however, go to some other tent of the nezel [or encampment], +and declare himself there a guest. Thus, every third or fourth day he +<span class='pagenum'><a name="Page_25" id="Page_25">25</a></span>may change hosts, until his business is finished, or he has reached his place of destination."<a name="FNanchor_46" id="FNanchor_46"></a><a href="#Footnote_46" class="fnanchor">46</a></p> + +<p><span class="smcap">Note <a name="intro14" id="intro14">14.</a></span>—<i>On different modes of Obeisance.</i> Various different modes of obeisance are +practised by the Muslims. Among these, the following are the more common or more +remarkable: they differ in the degree of respect that they indicate, nearly in the order +in which I shall mention them; the last being the most respectful:—1. Placing the +right hand upon the breast.—2. Touching the lips and the forehead or turban (or the +forehead or turban only) with the right hand.—3. Doing the same, but slightly inclining +the head during that action.—4. The same as the preceding, but inclining the body also.—5. +As above, but previously touching the ground with the right hand.—6. Kissing +the hand of the person to whom the obeisance is paid.—7. Kissing his sleeve.—8. +Kissing the skirt of his clothing.—9. Kissing his feet.—10. Kissing the carpet or +ground before him.—The first five modes are often accompanied by the salutation of +"Peace be on you!" to which the reply is, "On you be peace, and the mercy of God, +and his blessings!" The sixth mode is observed by servants or pupils to masters, by +the wife to the husband, and by children to their father, and sometimes to the mother. +It is also an act of homage paid to the aged by the young; or to learned or religious +men by the less instructed or less devout. The last mode is seldom observed but to +kings; and in Arabian countries it is now very uncommon.</p> + +<p><span class="smcap">Note <a name="intro15" id="intro15">15.</a></span> It might seem unnecessary to say, that a King understood what he read, +were it not explained that the style of Arabic epistolary compositions, like that of the +literature in general, differs considerably from that of common conversation.</p> + +<p><span class="smcap">Note <a name="intro16" id="intro16">16.</a></span> The party travelled chiefly by night, on account of the heat of the day.</p> + +<p><span class="smcap">Note <a name="intro17" id="intro17">17.</a></span>—<i>On the occasional Decorations of Eastern Cities.</i> On various occasions of rejoicing +in the palace of the king or governor, the inhabitants of an Eastern city are commanded +to decorate their houses, and the tradesmen, in particular, to adorn their shops, +by suspending shawls, brocades, rich dresses, women's ornaments, and all kinds of costly +articles of merchandise; lamps and flags are attached to cords drawn across the streets, +which are often canopied over; and when sufficient notice has been given, the shops, +and the doors, &c., of private houses, are painted with gay colours.—Towards the close +of the year 1834, the people of Cairo were ordered to decorate their houses and shops +previously to the arrival of Ibráheem Báshà, after his victorious campaigns in Syria and +Asia Minor. They ornamented the lower parts of their houses with whitewash and red +ochre, generally in broad, alternate, horizontal stripes; that is, one course of stone +white, and the next red; but the only kind of oil-paint that they could procure in large +quantities was blue, the colour of mourning; so that they were obliged to use this as +the ground upon which to paint flowers and other ornamental devices on their shops; +but they regarded this as portending a pestilence; and the awful plague of the following +spring confirmed them in their superstitious notions.</p> + +<p><span class="smcap">Note <a name="intro18" id="intro18">18.</a></span> As the notes to this introductory portion are especially numerous, and +the chase is here but cursorily alluded to, I shall reserve an account of the mode of +hunting to be given on a future occasion.</p> + +<p><span class="smcap">Note <a name="intro19" id="intro19">19.</a></span>—<i>On the opinions of the Arabs respecting Female Beauty.</i> The reader should +have some idea of the qualifications or charms which the Arabs in general consider +requisite to the perfection of female beauty; for erroneous fancies on this subject would +much detract from the interest of the present work. He must not imagine that +excessive fatness is one of these characteristics; though it is said to be esteemed a chief +essential to beauty throughout the greater part of Northern Africa: on the contrary, +the maiden whose loveliness inspires the most impassioned expressions in Arabic poetry +and prose is celebrated for her slender figure: she is like the cane among plants, and +<span class='pagenum'><a name="Page_26" id="Page_26">26</a></span>is elegant as a twig of the oriental willow.<a name="FNanchor_47" id="FNanchor_47"></a><a href="#Footnote_47" class="fnanchor">47</a> Her face is like the full moon, presenting +the strongest contrast to the colour of her hair, which (to preserve the nature of the +simile just employed,) is of the deepest hue of night, and descends to the middle of her +back. A rosy blush overspreads the centre of each cheek; and a mole is considered an +additional charm. The Arabs, indeed, are particularly extravagant in their admiration +of this natural beauty-spot; which, according to its place, is compared to a globule of +ambergris upon a dish of alabaster or upon the surface of a ruby.<a name="FNanchor_48" id="FNanchor_48"></a><a href="#Footnote_48" class="fnanchor">48</a> The eyes of the +Arab beauty are intensely black, large, and long; of the form of an almond: they are +full of brilliancy; but this is softened by a lid slightly depressed, and by long silken +lashes, giving a tender and languid expression, which is full of enchantment, and scarcely +to be improved by the adventitious aid of the black border of koḥl; for this the lovely +maiden adds rather for the sake of fashion than necessity; having, what the Arabs +term, natural koḥl. The eyebrows are thin and arched; the forehead is wide, and fair +as ivory; the nose, straight; the mouth, small; the lips are of a brilliant red; and the +teeth, "like pearls set in coral." The forms of the bosom are compared to two pomegranates; +the waist is slender; the hips are wide and large; the feet and hands, small; +the fingers, tapering, and their extremities dyed with the deep orange-red tint imparted +by the leaves of the ḥennà.<a name="FNanchor_49" id="FNanchor_49"></a><a href="#Footnote_49" class="fnanchor">49</a> The person in whom these charms are combined exhibits +a lively image of "the rosy-fingered Aurora:" her lover knows neither night nor sleep +in her presence, and the constellations of heaven are no longer seen by him when she +approaches. The most bewitching age is between fourteen and seventeen years; for +then the forms of womanhood are generally developed in their greatest beauty; but +many a maiden in her twelfth year possesses charms sufficient to fascinate every youth +or man who beholds her.</p> + +<p>The reader may perhaps desire a more minute analysis of Arabian beauty. The +following is the most complete that I can offer him.—"Four things in a woman should +be <i>black</i>; the hair of the head, the eyebrows, the eyelashes, and the dark part of the +eyes: four <i>white</i>; the complexion of the skin, the white of the eyes, the teeth, and the +legs: four <i>red</i>; the tongue, the lips, the middle of the cheeks, and the gums: four +<i>round</i>; the head, the neck, the fore-arms, and the ankles: four <i>long</i>; the back, the +fingers, the arms, and the legs:<a name="FNanchor_50" id="FNanchor_50"></a><a href="#Footnote_50" class="fnanchor">50</a> four <i>wide</i>; the forehead, the eyes, the bosom, and the +hips: four <i>fine</i>; the eyebrows, the nose, the lips, and the fingers: four <i>thick</i>; the lower +part of the back, the thighs, the calves of the legs, and the knees: four <i>small</i>; the ears, +the breasts, the hands, and the feet."<a name="FNanchor_51" id="FNanchor_51"></a><a href="#Footnote_51" class="fnanchor">51</a></p> + +<p><span class="smcap">Note <a name="intro20" id="intro20">20.</a></span> Mes'ood is a common proper name of men, and signifies "happy," or +"made happy."</p> + +<p><span class="smcap">Note <a name="intro21" id="intro21">21.</a></span>—<i>On the</i> Jinn, <i>or Genii.</i> The frequent mention of Genii in this work, and +the erroneous accounts that have been given of these fabulous beings by various +European writers, have induced me to examine the statements respecting them in +several Arabic works; and I shall here offer the result of my investigation, with a +previous account of the Angels.</p> + +<p>The Muslims, in general, believe in three different species of created intelligent +beings; namely, Angels, who are created of light; Genii, who are created of fire; and +Men, created of earth. The first species are called "Meláikeh" (sing. "Melek"); the +second, "Jinn" or "Ginn" (sing. "Jinnee" or "Ginnee"); the third, "Ins" (sing. +<span class='pagenum'><a name="Page_27" id="Page_27">27</a></span>"Insee"). Some hold that the Devils (Sheyṭáns) are of a species distinct from Angels +and Jinn; but the more prevailing opinion, and that which rests on the highest +authority, is, that they are rebellious Jinn.</p> + +<p>"It is believed," says El-Ḳazweenee, "that the Angels are of a simple substance, +endowed with life, and speech, and reason; and that the difference between them and +the Jinn and Sheyṭáns is a difference of species. Know," he adds, "that the Angels +are sanctified from carnal desire and the disturbance of anger: they disobey not God in +what He hath commanded them, but do what they are commanded. Their food is the +celebrating of his glory; their drink, the proclaiming of his holiness; their conversation, +the commemoration of God, whose name be exalted; their pleasure, his worship: they +are created in different forms, and with different powers." Some are described as +having the forms of brutes. Four of them are Archangels; Jebraeel or Jibreel (or +Gabriel), the angel of revelations; Meekaeel or Meekál (or Michael), the patron of the +Israelites; 'Azraeel, the angel of death; and Isráfeel, the angel of the trumpet, which +he is to sound twice, or as some say thrice, at the end of the world: one blast will kill +all living creatures (himself included): another, forty years after, (he being raised again +for this purpose, with Jebraeel and Meekaeel), will raise the dead. These Archangels +are also called Apostolic Angels. They are inferior in dignity to human prophets and +apostles, though superior to the rest of the human race: the angelic nature is held to +be inferior to the human nature, because all the Angels were commanded to prostrate +themselves before Adam. Every believer is attended by two guardian and recording +angels; one of whom writes his good actions; the other, his evil actions: or, according +to some, the number of these angels is five, or sixty, or a hundred and sixty. There +are also two Angels called Munkar (vulg. Nákir) and Nekeer, who examine all the dead, +and torture the wicked, in their graves.</p> + +<p>The species of Jinn is said to have been created some thousands of years before +Adam. According to a tradition from the Prophet, this species consists of five orders +or classes; namely, Jánn (who are the least powerful of all), Jinn, Sheyṭáns (or Devils), +'Efreets, and Márids. The last, it is added, are the most powerful; and the Jánn are +transformed Jinn; like as certain apes and swine were transformed men.<a name="FNanchor_52" id="FNanchor_52"></a><a href="#Footnote_52" class="fnanchor">52</a>—It must, +however, be remarked here, that the terms Jinn and Jánn are generally used indiscriminately, +as names of the whole species (including the other orders above mentioned), +whether good or bad; and that the former term is the more common. Also, that +"Sheyṭán" is commonly used to signify any evil Jinnee. An 'Efreet is a powerful +evil Jinnee:<a name="FNanchor_53" id="FNanchor_53"></a><a href="#Footnote_53" class="fnanchor">53</a> a Márid, an evil Jinnee of the most powerful class. The Jinn (but +generally speaking, evil ones) are called by the Persians "Deevs," the most powerful +evil Jinn, "Narahs" (which signifies "males," though they are said to be males and +females); the good Jinn, "Perees;" though this term is commonly applied to females.</p> + +<p>In a tradition from the Prophet, it is said, "The Jánn were created of a smokeless +fire."<a name="FNanchor_54" id="FNanchor_54"></a><a href="#Footnote_54" class="fnanchor">54</a> The word which signifies "a smokeless fire" has been misunderstood by some +as meaning "the flame of fire:" El-Jóharee (in the Ṣeḥáḥ) renders it rightly; and +says that of this fire was <i>the</i> Sheyṭán (Iblees) created. "El-Jánn" is sometimes used +as a name for Iblees; as in the following verse of the Ḳur-án:—"And the Jánn [the +father of the Jinn; <i>i. e.</i> Iblees] we had created before [<i>i. e.</i> before the creation of +Adam] of the fire of the samoom [<i>i. e.</i> of fire without smoke]."<a name="FNanchor_55" id="FNanchor_55"></a><a href="#Footnote_55" class="fnanchor">55</a> "Jánn" also +signifies "a serpent;" as in other passages of the Ḳur-án;<a name="FNanchor_56" id="FNanchor_56"></a><a href="#Footnote_56" class="fnanchor">56</a> and is used in the same +book as synonymous with "Jinn."<a name="FNanchor_57" id="FNanchor_57"></a><a href="#Footnote_57" class="fnanchor">57</a> In the last sense it is generally believed to be +used in the tradition quoted in the commencement of this paragraph. There are several +<span class='pagenum'><a name="Page_28" id="Page_28">28</a></span>apparently contradictory traditions from the Prophet which are reconciled by what has +been above stated: in one, it is said, that Iblees was the father of all the Jánn and +Sheyṭáns;<a name="FNanchor_58" id="FNanchor_58"></a><a href="#Footnote_58" class="fnanchor">58</a> Jánn being here synonymous with Jinn: in another, that Jánn was the +father of all the Jinn;<a name="FNanchor_59" id="FNanchor_59"></a><a href="#Footnote_59" class="fnanchor">59</a> here, Jánn being used as a name of Iblees.</p> + +<p>"It is held," says El-Ḳazweenee, "that the Jinn are aerial animals, with transparent +bodies, which can assume various forms. People differ in opinion respecting these +beings: some consider the Jinn and Sheyṭáns as unruly men; but these persons are of +the Moạtezileh [a sect of Muslim freethinkers]: and some hold, that God, whose name +be exalted, created the Angels of the light of fire, and the Jinn of its flame [but this is +at variance with the general opinion], and the Sheytáns of its smoke [which is also at +variance with the common opinion]; and that [all] these kinds of beings are [usually] +invisible<a name="FNanchor_60" id="FNanchor_60"></a><a href="#Footnote_60" class="fnanchor">60</a> to men, but that they assume what forms they please, and when their form +becomes condensed they are visible."—This last remark illustrates several descriptions of +Jinnees in this work; where the form of the monster is at first undefined, or like an +enormous pillar, and then gradually assumes a human shape and less gigantic size. +The particular forms of brutes, reptiles, &c., in which the Jinn most frequently appear +will be mentioned hereafter.</p> + +<p>It is said that God created the Jánn [or Jinn] two thousand years before Adam [or, +according to some writers, much earlier]; and that there are believers and infidels and +every sect among them, as among men.<a name="FNanchor_61" id="FNanchor_61"></a><a href="#Footnote_61" class="fnanchor">61</a>—Some say that a prophet, named Yoosuf, was +sent to the Jinn: others, that they had only preachers, or admonishers: others, again, +that seventy apostles were sent, before Moḥammad, to Jinn and men conjointly.<a name="FNanchor_62" id="FNanchor_62"></a><a href="#Footnote_62" class="fnanchor">62</a> It +is commonly believed that the preadamite Jinn were governed by forty (or, according +to some, seventy-two) kings, to each of whom the Arab writers give the name of +Suleymán (or Solomon); and that they derive their appellation from the last of these, +who was called Jánn Ibn-Jánn, and who, some say, built the Pyramids of Egypt. The +following account of the preadamite Jinn is given by El-Ḳazweenee.—"It is related in +histories, that a race of Jinn, in ancient times, before the creation of Adam, inhabited +the earth, and covered it, the land and the sea, and the plains and the mountains; and +the favours of God were multiplied upon them, and they had government, and prophecy, +and religion, and law; but they transgressed and offended, and opposed their prophets, +and made wickedness to abound in the earth; whereupon God, whose name be exalted, +sent against them an army of Angels, who took possession of the earth, and drove away +the Jinn to the regions of the islands, and made many of them prisoners; and of those +who were made prisoners was 'Azázeel [afterwards called Iblees, from his <i>despair</i>]; and +a slaughter was made among them. At that time, 'Azázeel was young: he grew up +among the Angels [and probably for that reason was called one of them], and became +learned in their knowledge, and assumed the government of them; and his days were +prolonged until he became their chief; and thus it continued for a long time, until the +affair between him and Adam happened, as God, whose name be exalted, hath said, +'When we said unto the Angels, Worship<a name="FNanchor_63" id="FNanchor_63"></a><a href="#Footnote_63" class="fnanchor">63</a> ye Adam, and [all] worshipped except Iblees, +[who] was [one] of the Jinn.'"<a name="FNanchor_64" id="FNanchor_64"></a><a href="#Footnote_64" class="fnanchor">64</a></p> + +<p>"Iblees," we are told by another authority, "was sent as a governor upon the earth, +and judged among the Jinn a thousand years, after which he ascended into heaven, and +remained employed in worship until the creation of Adam."<a name="FNanchor_65" id="FNanchor_65"></a><a href="#Footnote_65" class="fnanchor">65</a> The name of Iblees was +originally, according to some, 'Azázeel (as before mentioned); and according to others, +El-Ḥárith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr.<a name="FNanchor_66" id="FNanchor_66"></a><a href="#Footnote_66" class="fnanchor">66</a>—It is disputed whether +<span class='pagenum'><a name="Page_29" id="Page_29">29</a></span>he was of the Angels or of the Jinn. There are three opinions on this point.—1. That +he was of the Angels, from a tradition from Ibn-'Abbás.—2. That he was of the +Sheyṭáns (or evil Jinn); as it is said in the Ḳur-án, "except Iblees, [who] was [one] of +the Jinn:" this was the opinion of El-Ḥasan El-Baṣree, and is that commonly held.—3. +That he was neither of the Angels nor of the Jinn; but created alone, of fire.—Ibn-'Abbás +founds his opinion on the same text from which El-Ḥasan El-Baṣree derives his: +"When we said unto the Angels, Worship ye Adam, and [all] worshipped except Iblees, +[who] was [one] of the Jinn" (before quoted): which he explains by saying, that the +most noble and honourable among the Angels are called "the Jinn," because they are +<i>veiled</i> from the eyes of the other Angels on account of their superiority; and that Iblees +was one of these Jinn. He adds, that he had the government of the lowest heaven and +of the earth, and was called the Ṭáoos (literally, Peacock) of the Angels; and that there +was not a spot in the lowest heaven but he had prostrated himself upon it: but +when the Jinn rebelled upon the earth, God sent a troop of Angels who drove them to +the islands and mountains; and Iblees being elated with pride, and refusing to prostrate +himself before Adam, God transformed him into a Sheyṭán.—But this reasoning is opposed +by other verses, in which Iblees is represented as saying, "Thou hast created <i>me</i> +of <i>fire</i>, and hast created <i>him</i> [Adam] of <i>earth</i>."<a name="FNanchor_67" id="FNanchor_67"></a><a href="#Footnote_67" class="fnanchor">67</a> It is therefore argued, "If he were +created originally of fire, how was he created of light? for the Angels were [all] created +of light."<a name="FNanchor_68" id="FNanchor_68"></a><a href="#Footnote_68" class="fnanchor">68</a>—The former verse may be explained by the tradition, that Iblees, having +been taken captive, was exalted among the Angels; or perhaps there is an ellipsis after +the word "Angels;" for it might be inferred that the command given to the Angels +was also (and <i>à fortiori</i>) to be obeyed by the Jinn.</p> + +<p>According to a tradition, Iblees and all the Sheyṭáns are distinguished from the +other Jinn by a longer existence. "The Sheyṭáns," it is added, "are the children of +Iblees, and die not but with him: whereas the [other] Jinn die before him;"<a name="FNanchor_69" id="FNanchor_69"></a><a href="#Footnote_69" class="fnanchor">69</a> though +they may live many centuries. But this is not altogether accordant with the popular +belief: Iblees and many other evil Jinn are to survive mankind; but they are to die +before the general resurrection; as also even the Angels; the last of whom will be the +Angel of Death, 'Azraeel: yet not <i>all</i> the evil Jinn are to live thus long: many of them +are killed by shooting stars, hurled at them from heaven; wherefore, the Arabs, when +they see a shooting star (shiháb), often exclaim, "May God transfix the enemy of the +faith!"—Many also are killed by other Jinn; and some, even by men. The fire of +which the Jinnee is created circulates in his veins, in place of blood: therefore, when +he receives a mortal wound, this fire, issuing from his veins, generally consumes him +to ashes.—The Jinn, it has been already shown, are peccable. They also eat and drink, +and propagate their species, sometimes in conjunction with human beings; in which +latter case, the offspring partakes of the nature of both parents. In all these respects +they differ from the Angels. Among the evil Jinn are distinguished the five sons of +their chief, Iblees; namely, Teer, who brings about calamities, losses, and injuries; El-Aạwar, +who encourages debauchery; Sóṭ, who suggests lies; Dásim, who causes hatred +between man and wife; and Zelemboor, who presides over places of traffic.<a name="FNanchor_70" id="FNanchor_70"></a><a href="#Footnote_70" class="fnanchor">70</a></p> + +<p>The most common forms and habitations or places of resort of the Jinn must now be +described.</p> + +<p>The following traditions from the Prophet are the most to the purpose that I have +seen.—The Jinn are of various shapes; having the forms of serpents, scorpions, lions, +wolves, jackals, &c.<a name="FNanchor_71" id="FNanchor_71"></a><a href="#Footnote_71" class="fnanchor">71</a>—The Jinn are of three kinds; one on the land; one in the sea; +and one in the air.<a name="FNanchor_72" id="FNanchor_72"></a><a href="#Footnote_72" class="fnanchor">72</a> The Jinn consist of forty troops; each troop consisting of six +hundred thousand.<a name="FNanchor_73" id="FNanchor_73"></a><a href="#Footnote_73" class="fnanchor">73</a>—The Jinn are of three kinds; one have wings, and fly; another +<span class='pagenum'><a name="Page_30" id="Page_30">30</a></span>are snakes, and dogs; and the third move about from place to place like men.<a name="FNanchor_74" id="FNanchor_74"></a><a href="#Footnote_74" class="fnanchor">74</a>—Domestic +snakes are asserted to be Jinn on the same authority.<a name="FNanchor_75" id="FNanchor_75"></a><a href="#Footnote_75" class="fnanchor">75</a></p> + +<p>The Prophet ordered his followers to kill serpents and scorpions if they intruded +at prayers; but on other occasions, he seems to have required first to admonish them +to depart, and then, if they remained, to kill them. The Doctors, however, differ in +opinion whether <i>all</i> kinds of snakes or serpents should be admonished first; or whether +<i>any</i> should; for the Prophet, say they, took a covenant of the Jinn [probably after +the above-mentioned command], that they should not enter the houses of the faithful: +therefore, it is argued, if they enter, they break their covenant, and it becomes lawful to +kill them without previous admonishment. Yet it is related that 'Áisheh, the Prophet's +wife, having killed a serpent in her chamber, was alarmed by a dream, and, fearing +that it might have been a Muslim Jinnee, as it did not enter her chamber when she +was undressed, gave in alms, as an expiation, twelve thousand dirhems (about £300), +the price of the blood of a Muslim.<a name="FNanchor_76" id="FNanchor_76"></a><a href="#Footnote_76" class="fnanchor">76</a></p> + +<p>The Jinn are said to appear to mankind most commonly in the shapes of serpents, +dogs, cats, or human beings. In the last case, they are sometimes of the stature of +men, and sometimes of a size enormously gigantic. If good, they are generally resplendently +handsome: if evil, horribly hideous. They become invisible at pleasure +(by a rapid extension or rarefaction of the particles which compose them), or suddenly +disappear in the earth or air, or through a solid wall. Many Muslims in the present +day profess to have seen and held intercourse with them.</p> + +<p>The Zóba'ah, which is a whirlwind that raises the sand or dust in the form of a pillar +of prodigious height, often seen sweeping across the deserts and fields, is believed to +be caused by the flight of an evil Jinnee. To defend themselves from a Jinnee thus +"riding in the whirlwind," the Arabs often exclaim, "Iron! Iron!" (Ḥadeed! Ḥadeed!), +or, "Iron! thou unlucky!" (Ḥadeed! yá mashoom!), as the Jinn are supposed to have +a great dread of that metal: or they exclaim, "God is most great!" (Alláhu akbar!).<a name="FNanchor_77" id="FNanchor_77"></a><a href="#Footnote_77" class="fnanchor">77</a> +A similar superstition prevails with respect to the water-spout at sea, as the reader may +have discovered from the first instance of the description of a Jinnee in the present +work, which occasions this note to be here inserted.</p> + +<p>It is believed that the chief abode of the Jinn is in the Mountains of Ḳáf, which +are supposed (as mentioned on a former occasion) to encompass the whole of our earth. +But they are also believed to pervade the solid body of our earth, and the firmament; +and to choose, as their principal places of resort, or of occasional abode, baths, wells, +the latrina, ovens, ruined houses, market-places, the junctures of roads, the sea, and +rivers. The Arabs, therefore, when they pour water, &c., on the ground, or enter a +bath, or let down a bucket into a well, or visit the latrina, and on various other occasions, +say, "Permission!" or "Permission, ye blessed!" (Destoor! or, Destoor yá mubárakeen!").<a name="FNanchor_78" id="FNanchor_78"></a><a href="#Footnote_78" class="fnanchor">78</a>—The +evil spirits (or evil Jinn), it is said, had liberty to enter any of the +seven heavens till the birth of Jesus, when they were excluded from three of them; +on the birth of Moḥammad, they were forbidden the other four.<a name="FNanchor_79" id="FNanchor_79"></a><a href="#Footnote_79" class="fnanchor">79</a> They continue, +however, to ascend to the confines of the lowest heaven, and there listening to the +conversation of the Angels respecting things decreed by God, obtain knowledge of +futurity, which they sometimes impart to men, who, by means of talismans, or certain +invocations, make them to serve the purposes of magical performances. To this particular +subject it will be necessary to revert.—What the Prophet said of Iblees, in the +following tradition, applies also to the evil Jinn over whom he presides:—His chief +abode [among men] is the bath; his chief places of resort are the markets, and the +junctures of roads; his food is whatever is killed without the name of God being +pronounced over it; his drink, whatever is intoxicating; his muëddin, the mizmár (a +<span class='pagenum'><a name="Page_31" id="Page_31">31</a></span>musical pipe; <i>i. e.</i> any musical instrument); his ḳurán, poetry; his written character, +the marks made in geomancy;<a name="FNanchor_80" id="FNanchor_80"></a><a href="#Footnote_80" class="fnanchor">80</a> his speech, falsehood; his snares are women.<a name="FNanchor_81" id="FNanchor_81"></a><a href="#Footnote_81" class="fnanchor">81</a></p> + +<p>That particular Jinnees presided over particular places, was an opinion of the early +Arabs. It is said in the Ḳur-án, "And there were certain men who sought refuge with +certain of the Jinn."<a name="FNanchor_82" id="FNanchor_82"></a><a href="#Footnote_82" class="fnanchor">82</a> In the Commentary of the Jeláleyn, I find the following remark +on these words:—"When they halted, on their journey, in a place of fear, each man +said, 'I seek refuge with the lord of this place, from the mischief of his foolish ones!'" +In illustration of this, I may insert the following tradition, translated from El-Ḳazweenee:—"It +is related by a certain narrator of traditions, that he descended into +a valley, with his sheep, and a wolf carried off a ewe from among them; and he arose, +and raised his voice, and cried, 'O inhabitant of the valley!' whereupon he heard a +voice saying, 'O wolf, restore to him his sheep!' and the wolf came with the ewe, and +left her, and departed."—The same opinion is held by the modern Arabs, though +probably they do not use such an invocation.—A similar superstition, a relic of ancient +Egyptian credulity, still prevails among the people of Cairo. It is believed that each +quarter of this city has its peculiar guardian-genius, or Agathodæmon, which has the +form of a serpent.<a name="FNanchor_83" id="FNanchor_83"></a><a href="#Footnote_83" class="fnanchor">83</a></p> + +<p>It has already been mentioned that some of the Jinn are Muslims; and others, +infidels. The good Jinn acquit themselves of the imperative duties of religion; namely, +prayers, alms-giving, fasting during the month of Ramaḍán, and pilgrimage to Mekkeh +and Mount 'Arafát: but in the performance of these duties they are generally invisible +to human beings. Some examples of the mode in which good Jinn pay the alms required +of them by the law, I have given in a former work.<a name="FNanchor_84" id="FNanchor_84"></a><a href="#Footnote_84" class="fnanchor">84</a></p> + +<p>Of the services and injuries done by Jinn to men, some account must be given.</p> + +<p>It has been stated, that, by means of talismans, or certain invocations, men are said +to obtain the services of Jinn; and the manner in which the latter are enabled to assist +magicians, by imparting to them the knowledge of future events, has been explained. +No man ever obtained such absolute power over the Jinn as Suleymán, Ibn-Dáood +(Solomon, the Son of David). This he did by virtue of a most wonderful talisman, which +is said to have come down to him from heaven. It was a seal-ring, upon which was +engraved "the most great name" of God; and was partly composed of brass, and partly +of iron. With the brass he stamped his written commands to the good Jinn; with the +iron (for a reason before mentioned), those to the evil Jinn, or Devils. Over both orders +he had unlimited power; as well as over the birds and the winds,<a name="FNanchor_85" id="FNanchor_85"></a><a href="#Footnote_85" class="fnanchor">85</a> and, as is generally +said, the wild beasts. His Wezeer, Aṣaf the son of Barkhiyà, is also said to have been +acquainted with "the most great name," by uttering which, the greatest miracles may +be performed; even that of raising the dead. By virtue of this name, engraved on his +ring, Suleymán compelled the Jinn to assist in building the Temple of Jerusalem, and +in various other works. Many of the evil Jinn he converted to the true faith; and +many others of this class, who remained obstinate in infidelity, he confined in prisons. +He is said to have been monarch of the whole earth. Hence, perhaps, the name of +Suleymán is given to the universal monarchs of the preadamite Jinn; unless the story +of his own universal dominion originated from confounding him with those kings of the +Jinn.</p> + +<p>The injuries related to have been inflicted upon human beings by evil Jinn are of +various kinds. Jinnees are said to have often carried off beautiful women, whom they +have forcibly kept as their wives or concubines. I have mentioned in a former work, +that malicious or disturbed Jinnees are asserted often to station themselves on the roofs, +<span class='pagenum'><a name="Page_32" id="Page_32">32</a></span>or at the windows, of houses, and to throw down bricks and stones on persons passing +by.<a name="FNanchor_86" id="FNanchor_86"></a><a href="#Footnote_86" class="fnanchor">86</a> When they take possession of an uninhabited house, they seldom fail to persecute +terribly any person who goes to reside in it. They are also very apt to pilfer provisions, +&c. Many learned and devout persons, to secure their property from such +depredations, repeat the words "In the name of God, the Compassionate, the Merciful!" +on locking the doors of their houses, rooms, or closets, and on covering the bread-basket, +or anything containing food.<a name="FNanchor_87" id="FNanchor_87"></a><a href="#Footnote_87" class="fnanchor">87</a> During the month of Ramaḍán, the evil Jinn are believed +to be confined in prison; and therefore, on the last night of that month, with the +same view, women sometimes repeat the words above mentioned, and sprinkle salt upon +the floors of the apartments of their houses.<a name="FNanchor_88" id="FNanchor_88"></a><a href="#Footnote_88" class="fnanchor">88</a></p> + +<p>To complete this sketch of Arabian mythology, an account must be added of several +creatures generally believed to be of inferior orders of the Jinn.</p> + +<p>One of these is the Ghool, which is commonly regarded as a kind of Sheytán, or evil +Jinnee, that eats men; and is also described by some as a Jinnee or an enchanter who +assumes various forms. The Ghools are said to appear in the forms of various animals, +and of human beings, and in many monstrous shapes; to haunt burial-grounds and other +sequestered spots; to feed upon dead human bodies; and to kill and devour any human +creature who has the misfortune to fall in their way: whence the term "Ghool" is +applied to any cannibal. An opinion quoted by a celebrated author, respecting the +Ghool, is, that it is a demoniacal animal, which passes a solitary existence in the deserts, +resembling both man and brute; that it appears to a person travelling alone in the +night and in solitary places, and, being supposed by him to be itself a traveller, lures +him out of his way.<a name="FNanchor_89" id="FNanchor_89"></a><a href="#Footnote_89" class="fnanchor">89</a> Another opinion stated by him is this: that, when the Sheytáns +attempt to hear words by stealth [from the confines of the lowest heaven], they are +struck by shooting stars; and some are burnt; some, falling into a sea, or rather a large +river (baḥr), become converted into crocodiles; and some, falling upon the land, become +Ghools. The same author adds the following tradition:—"The Ghool is any Jinnee that +is opposed to travels, assuming various forms and appearances;"<a name="FNanchor_90" id="FNanchor_90"></a><a href="#Footnote_90" class="fnanchor">90</a> and affirms that +several of the Companions of the Prophet saw Ghools in their travels; and that 'Omar, +among them, saw a Ghool while on a journey to Syria, before El-Islám, and struck it +with his sword.—It appears that "Ghool" is, properly speaking, a name only given to a +<i>female</i> demon of the kind above described: the male is called "Ḳuṭrub."<a name="FNanchor_91" id="FNanchor_91"></a><a href="#Footnote_91" class="fnanchor">91</a> It is said +that these beings, and the Ghaddár, or Gharrár, and other similar creatures which will +presently be mentioned, are the offspring of Iblees and of a wife whom God created for +him of the fire of the Samoom (which here signifies, as in an instance before mentioned, +"a smokeless fire"); and that they sprang from an egg.<a name="FNanchor_92" id="FNanchor_92"></a><a href="#Footnote_92" class="fnanchor">92</a> The female Ghool, it is +added, appears to men in the deserts, in various forms, converses with them, and sometimes +prostitutes herself to them.<a name="FNanchor_93" id="FNanchor_93"></a><a href="#Footnote_93" class="fnanchor">93</a></p> + +<p>The Seạláh, or Saạláh, is another demoniacal creature, described by some [or rather, +by most authors] as of the Jinn. It is said that it is mostly found in forests, and that +when it captures a man, it makes him dance, and plays with him as the cat plays with +the mouse. A man of Iṣfahán asserted that many beings of this kind abounded in +his country; that sometimes the wolf would hunt one of them by night, and devour +it, and that, when it had seized it, the Seạláh would cry out, "Come to my help, for +the wolf devoureth me!" or it would cry, "Who will liberate me? I have a hundred +deenárs, and he shall receive them!" but the people knowing that it was the cry of +the Seạláh, no one would liberate it; and so the wolf would eat it.<a name="FNanchor_94" id="FNanchor_94"></a><a href="#Footnote_94" class="fnanchor">94</a>—An island in the +sea of Eṣ-Ṣeen (or China) is called "the Island of the Seạláh," by Arab geographers, +from its being said to be inhabited by the demons so named: they are described as +<span class='pagenum'><a name="Page_33" id="Page_33">33</a></span>creatures of hideous forms, supposed to be Sheyṭáns, the offspring of human beings and +Jinn, who eat men."<a name="FNanchor_95" id="FNanchor_95"></a><a href="#Footnote_95" class="fnanchor">95</a></p> + +<p>The Ghaddár, or Gharrár (for its name is written differently in two different MSS. +in my possession), is another creature of a similar nature, described as being found in +the borders of El-Yemen, and sometimes in Tihámeh, and in the upper parts of Egypt. +It is said that it entices a man to it, and either tortures him in a manner not to be +described, or merely terrifies him, and leaves him.<a name="FNanchor_96" id="FNanchor_96"></a><a href="#Footnote_96" class="fnanchor">96</a></p> + +<p>The Delhán is also a demoniacal being, inhabiting the islands of the seas, having +the form of a man, and riding on an ostrich. It eats the flesh of men whom the sea +casts on the shore from wrecks. Some say that a Delhán once attacked a ship in the +sea, and desired to take the crew; but they contended with it; whereupon it uttered +a cry which caused them to fall upon their faces, and it took them.<a name="FNanchor_97" id="FNanchor_97"></a><a href="#Footnote_97" class="fnanchor">97</a>—In my MS. of +Ibn-El-Wardee, I find the name written "Dahlán." He mentions an island called by +this name, in the Sea of 'Omán; and describes its inhabitants as cannibal Sheyṭáns, +like men in form, and riding on birds resembling ostriches.</p> + +<p>The Shiḳḳ is another demoniacal creature, having the form of half a human being +(like a man divided longitudinally); and it is believed that the Nesnás is the offspring +of a Shiḳḳ and of a human being. The Shiḳḳ appears to travellers; and it was a +demon of this kind who killed, and was killed by, 'Alḳamah, the son of Ṣafwán, the +son of Umeiyeh; of whom it is well known that he was killed by a Jinnee. So says +El-Ḳazweenee.</p> + +<p>The Nesnás (above mentioned) is described as resembling half a human being; +having half a head, half a body, one arm, and one leg, with which it hops with much +agility; as being found in the woods of El-Yemen, and being endowed with speech: +"but God," it is added, "is all-knowing."<a name="FNanchor_98" id="FNanchor_98"></a><a href="#Footnote_98" class="fnanchor">98</a> It is said that it is found in Ḥaḍramót +as well as El-Yemen; and that one was brought alive to El-Mutawekkil: it resembled +a man in form, excepting that it had but half a face, which was in its breast, +and a tail like that of a sheep. The people of Ḥaḍramót, it is added, eat it; and +its flesh is sweet. It is only generated in their country. A man who went there +asserted that he saw a captured Nesnás, which cried out for mercy, conjuring him by +God and by himself.<a name="FNanchor_99" id="FNanchor_99"></a><a href="#Footnote_99" class="fnanchor">99</a> A race of people whose head is in the breast is described as +inhabiting an island called Jábeh (supposed to be Java), in the Sea of El-Hind, or +India.<a name="FNanchor_100" id="FNanchor_100"></a><a href="#Footnote_100" class="fnanchor">100</a> A kind of Nesnás is also described as inhabiting the Island of Ráïj, in the Sea +of Eṣ-Ṣeen, or China, and having wings like those of the bat.<a name="FNanchor_101" id="FNanchor_101"></a><a href="#Footnote_101" class="fnanchor">101</a></p> + +<p>The Hátif is a being that is heard, but not seen; and is often mentioned by Arab +writers. It is generally the communicator of some intelligence in the way of advice, or +direction, or warning.</p> + +<p>Here terminating this long note, I must beg the reader to remark, that the superstitious +fancies which it describes are prevalent among all classes of the Arabs, and +the Muslims in general, learned as well as vulgar. I have comprised in it much matter +not necessary to illustrate the introductory portion of this work, in order to avoid +frequent recurrence to the same subject. Another apology for its length may also be +offered:—its importance as confuting Schlegel's opinion, that the frequent mention of +Genii is more consistent with Indian than with Arab notions.</p> + +<p><span class="smcap">Note <a name="intro22" id="intro22">22.</a></span> This chest is described in some copies as formed of glass.</p> + +<p><span class="smcap">Note <a name="intro23" id="intro23">23.</a></span> The term "'Efreet" has been explained above, in Note 21.</p> + +<p><span class="smcap">Note <a name="intro24" id="intro24">24.</a></span> Most of the copies of the original, it appears, make the number of rings +ninety-eight; therefore, I have substituted this, as less extraordinary, for five hundred +and seventy, which is the number mentioned in the Cairo edition.</p> + +<p><span class='pagenum'><a name="Page_34" id="Page_34">34</a></span></p><p><span class="smcap">Note <a name="intro25" id="intro25">25.</a></span> Almost every Muslim who can afford it has a seal-ring, for a reason +shewn in a former note (No. 11).<a name="FNanchor_102" id="FNanchor_102"></a><a href="#Footnote_102" class="fnanchor">102</a></p> + +<p><span class="smcap">Note <a name="intro26" id="intro26">26.</a></span> For the story of Yoosuf and Zeleekha (or Joseph and the wife of Potiphar), +see the Ḳur-án, ch. xii.</p> + +<p><span class="smcap">Note <a name="intro27" id="intro27">27.</a></span>—<i>On the wickedness of Women.</i> The wickedness of women is a subject upon +which the stronger sex among the Arabs, with an affected feeling of superior virtue, +often dwell in common conversation. That women are deficient in judgment or good +sense is held as a fact not to be disputed even by themselves, as it rests on an assertion +of the Prophet; but that they possess a superior degree of cunning is pronounced +equally certain and notorious. Their general depravity is pronounced to be much +greater than that of men. "I stood," said the Prophet, "at the gate of Paradise; +and lo, most of its inmates were the poor: and I stood at the gate of Hell; and lo, +most of its inmates were women."<a name="FNanchor_103" id="FNanchor_103"></a><a href="#Footnote_103" class="fnanchor">103</a> In allusion to women, the Khaleefeh 'Omar said, +"Consult them, and do the contrary of what they advise." But this is not to be done +merely for the sake of opposing them; nor when other advice can be had. "It is +desirable for a man," says a learned Imám, "before he enters upon any important +undertaking, to consult ten intelligent persons among his particular friends; or, if +he have not more than five such friends, let him consult each of them twice; or, if +he have not more than one friend, he should consult him ten times, at ten different +visits: if he have not one to consult, let him return to his wife, and consult her; +and whatever she advises him to do, let him do the contrary: so shall he proceed +rightly in his affair, and attain his object."<a name="FNanchor_104" id="FNanchor_104"></a><a href="#Footnote_104" class="fnanchor">104</a> A truly virtuous wife is, of course, +excepted in this rule: such a person is as much respected by Muslims as she is (at +least, according to their own account) rarely met with by them. When woman was +created, the Devil, we are told, was delighted, and said, "Thou art half of my host, +and thou art the depository of my secret, and thou art my arrow, with which I shoot, +and miss not."<a name="FNanchor_105" id="FNanchor_105"></a><a href="#Footnote_105" class="fnanchor">105</a> What are termed by us affairs of gallantry were very common +among the Pagan Arabs, and are scarcely less so among their Muslim posterity. They +are, however, unfrequent among most tribes of Bedawees, and among the descendants +of those tribes not long settled as cultivators. I remember being roused from the quiet +that I generally enjoyed in an ancient tomb in which I resided at Thebes, by the cries +of a young woman in the neighbourhood, whom an Arab was severely beating for an +impudent proposal that she had made to him.</p> + +<p><span class="smcap">Note <a name="intro28" id="intro28">28.</a></span>—<i>On the cruelty ascribed to</i> Shahriyár. I wish that I could accuse the +author of inventing, in this case, an incident of an incredible nature, and entirely +unparalleled; but, alas, acts of equal cruelty are recorded of Arab princes: traits of +benevolence, and crimes of the blackest hue, are related in their histories, sometimes +<span class='pagenum'><a name="Page_35" id="Page_35">35</a></span>in the same page. I have not read of any case exactly resembling that to which this +note relates; but the following anecdote will shew, that if conduct still more atrocious +had been described in the latter, it might have been founded on fact. "In the year of +the Flight 423, the Khaleefeh of Egypt, Eẓ-Ẓáhir, the son of El-Ḥákim, collected +together all the female slaves that were in the palace, and said to them, 'Assemble +together, and I will make a day of pleasure for you, such as hath not before been seen +in Egypt.' He ordered, also, that every person who had a female slave should bring +her, and that none of them should come but with her ornaments of jewels and gold. +They did so; and there was not a single one that did not come. He then placed them +in a chamber, and, calling some masons, made them build up the door of the chamber +upon them, and so they all died. This happened on Friday (the Mohammadan +Sabbath,) the 6th of Showwál. The number of them was two thousand six hundred +and sixty female slaves. After they had remained six months, he heaped lighted combustibles +upon them, and burned them, together with their clothes and ornaments. +May God [says the narrator] shew no mercy to him!"<a name="FNanchor_106" id="FNanchor_106"></a><a href="#Footnote_106" class="fnanchor">106</a></p> + +<p><span class="smcap">Note <a name="intro29" id="intro29">29.</a></span> I here deviate a little from my original, in which Shahrazád is made to +say, "Either I shall live, or I shall be a ransom for the daughters of the Muslims, and +the cause of their deliverance from him." Upon this, the sheykh Moḥammed 'Eiyád +has remarked in a marginal note, "It would seem that she had contrived some stratagem +to prevent his marrying again if he determined to kill her: otherwise, the mere killing +her would not be a means of rescuing the other maidens."</p> + +<p><span class="smcap">Note <a name="intro30" id="intro30">30.</a></span>—<i>On the Language of Birds, &c.</i> It is commonly believed by the Muslims +(learned and unlearned), that all kinds of birds, and many (if not all) beasts, have a +language by which they communicate their thoughts to each other; and we are told in +the Ḳur-án,<a name="FNanchor_107" id="FNanchor_107"></a><a href="#Footnote_107" class="fnanchor">107</a> that Suleymán (or Solomon) was taught the language of birds.<a name="FNanchor_108" id="FNanchor_108"></a><a href="#Footnote_108" class="fnanchor">108</a> I +thought that I could boast of an accomplishment very rare in Christian countries, in +having learned, in Egypt, somewhat of this language; for instance, that the common +cry of the pigeon is "Alláh! Alláh!" ("God! God!"); that of the ringdove, "Keerem! +Towwáb!" ("Bountiful! Propitious!"—an ejaculation addressed to God); that of the +common dove, "Waḥḥidoo rabbakumu-llezee khalaḳakum, yeghfir-lakum zembakum!" +("Assert the unity of your Lord who created you, so will He forgive you your sin!") +but I afterwards found that several specimens of this language were given by Ez-Zamakhsheree, +and had been published in Europe: see "Alcoranus Marraccii," p. 511. +The cock cries, "Uzkuru-lláha, yá gháfiloon!" ("Commemorate God, O ye negligent!"): +the ḳaṭà (a kind of grouse),<a name="FNanchor_109" id="FNanchor_109"></a><a href="#Footnote_109" class="fnanchor">109</a> "Men seket selim!" ("He who is silent is safe!"). The +latter, however, would do better if it did itself attend to the maxim it utters; for its +cry, which, to the uninstructed in the language of birds, sounds merely, "ḳaṭà! ḳaṭà!" +as its own name, tells where it is to be found by the sportsman, and thus causes its +own destruction. Hence the proverb—"More veracious than the ḳaṭà."</p> + +<p><span class="smcap">Note <a name="intro31" id="intro31">31.</a></span> In the houses of persons of the middle classes in Arabian countries, there +is generally an apartment on the ground-floor fitted up as a stable for a horse, mule, +or ass, or for two or more such animals; and the cattle of the farmer, if not very +numerous, are usually lodged during the night in similar quarters, or in an open court +enclosed within, or immediately adjacent to, his house.</p> + +<p><span class="smcap">Note <a name="intro32" id="intro32">32.</a></span> It is a common custom in the East to sprinkle the ground, during the +summer, in order to cool the air.</p> + +<p><span class="smcap">Note <a name="intro33" id="intro33">33.</a></span> Cut straw is the usual fodder of asses and other beasts of burden in +Egypt and other countries of the East.</p> + +<p><span class='pagenum'><a name="Page_36" id="Page_36">36</a></span></p><p><span class="smcap">Note <a name="intro34" id="intro34">34.</a></span> The phrase with which the bull commences his address to the ass, is one +dictated by an indispensable rule of Muslim politeness, which requires that these or +some similar words should be uttered by a person whenever he sees another with food +before him, and does not partake of it. If this were not done, it would be feared that +the food had been poisoned, or rendered of no avail, by an envious eye.</p> + +<p><span class="smcap">Note <a name="intro35" id="intro35">35.</a></span> The peasants in the East use a hand-mill for grinding their corn. The +larger mills used for this and other purposes are turned by cattle.</p> + +<p><span class="smcap">Note <a name="intro36" id="intro36">36.</a></span> In the Calcutta edition of the first two hundred nights, the ass is made +to quote verses to the bull. Hast thou not, he asks him, heard the poet say:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I occupy myself every day and night in anxious service of him in whose prosperity I have no enjoyment;</span> +<span class="i0">Like the bleacher who blackens his face in the sun, while he watches the whitening of the clothes of others.</span> +</div> +</div> + +<p><span class="smcap">Note <a name="intro37" id="intro37">37.</a></span> I read "naṭ'an," as in the Calcutta edition of the first two hundred nights, +instead of "kiṭa'an" in the Cairo edition. The naṭạ is a large round piece of leather, +which, spread upon the ground, serves as a table for dinner, &c. It is particularly convenient, +and therefore much used, in travelling. Around the edge is a running string, +which, being drawn, converts it into a bag to hold what is left of the food.</p> + +<p><span class="smcap">Note <a name="intro38" id="intro38">38.</a></span>—<i>On the office of</i> Ḳáḍee. The Ḳáḍee is a judge, or minister of justice, who +passes sentence in all cases of law, religious, moral, civil, and criminal. This he generally +does, in the present day, in accordance with the decision of a Muftee, or doctor +of the law. In small towns and villages, he is often employed to draw up written +contracts of various kinds.</p> + +<p><span class="smcap">Note <a name="intro39" id="intro39">39.</a></span> The famous Saạdee attained the age here mentioned; but instances of +equal longevity, among the Orientals, are rare.<a name="FNanchor_110" id="FNanchor_110"></a><a href="#Footnote_110" class="fnanchor">110</a></p> + +<p><span class="smcap">Note <a name="intro40" id="intro40">40.</a></span> To perform the ablution preparatory to prayer in the expectation of +almost immediate death, is a supererogatory act which, I believe, is seldom observed.</p> + +<p><span class="smcap">Note <a name="intro41" id="intro41">41.</a></span> Both religion and climate make the Muslim an early riser. It is his +duty to perform the first of the five daily prayers at, or soon after, daybreak; and he +generally awakes before this period. While Shahriyár, therefore, was waiting for the +dawn of day to acquit himself of this duty, in accordance with the common custom of +Mohammadan kings, Shahrazád amused him by the recitation of her tales. That he +should be described as thus strict with regard to religious exercises, when about to give +orders for the murder of his innocent wife, needs not excite our surprise: such conduct +is consistent with the character of many Muslims. In the year 1834, when I was residing +in Cairo, a General in the service of Moḥammad 'Alee hired a large party of men +to perform a recital of the Ḳur-án, in his house in that city, and then went up into his +ḥareem, and strangled his wife, in consequence of a report which accused her of incontinence. +The religious ceremony was designed as preparatory to this act, though the +punishment of the woman was contrary to the law, since her husband neither produced +four witnesses of the imputed crime, nor allowed her to clear herself of the charge by +her own oath. Another case of diligence in the performance of a religious duty, accompanied +by the contemplation of murder, but murder on a larger scale, occurred in +the same city shortly after. Suleymán Ághà, the Siláḥdár, being occupied in directing +the building of a public fountain, as a work of charity to place to the account of a +deceased brother, desired to extend the original plan of the structure; and to do this, it +<span class='pagenum'><a name="Page_37" id="Page_37">37</a></span>was necessary that he should purchase two houses adjoining the plot in which the +foundations had been laid: but the owners of these houses refused to sell them, and he +therefore employed a number of workmen to undermine them by night, and cause them +to fall upon their inhabitants. His scheme, however, but partially succeeded, and no +lives were sacrificed. This man was notorious for cruelty, but he was a person of +pleasing and venerable countenance, and engaging manners: whenever I chanced to +meet him, I received from him a most gracious salutation. He died before I quitted +Egypt.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f20" id="f20"></a><img src="images/fig20.png" width="550" height="610" alt="Tail-piece to Notes to Introduction.--Morning" title="Tail-piece to Notes to Introduction.--Morning" /></div> + +<div class="footnote"><p><a name="Footnote_12" id="Footnote_12"></a><a href="#FNanchor_12"><span class="label">12</span></a> An Apostle is distinguished from a mere Prophet by his having a <i>book</i> revealed to him.</p></div> + +<div class="footnote"><p><a name="Footnote_13" id="Footnote_13"></a><a href="#FNanchor_13"><span class="label">13</span></a> In quoting the Ḳur-án, I distinguish the verses +in accordance with the numbers in Fluegel's excellent +edition of the original text: 4to Lipsiæ 1834. +These numbers agree (excepting in a few cases, +where a disagreement was found absolutely necessary) +with those in Hinckelmann's edition, which +is that most commonly quoted by the learned. I +am sorry to see that Marracci's numbers have been +adopted in a late edition of Sale's translation, and +that the distinction between the words of the text +and the explanatory interpolations has there been +neglected. Its utility to Arabic scholars, and its +general fidelity, have been thus greatly lessened; +and it appears to me very desirable that it should +be superseded as soon as possible by another +edition.</p></div> + +<div class="footnote"><p><a name="Footnote_14" id="Footnote_14"></a><a href="#FNanchor_14"><span class="label">14</span></a> Moḥammad's answers to 'Abd-Allah Ibn-Selám, +quoted by Ibn-El-Wardee (MS. in my possession); +and Mek-ḥool, quoted by the same author, +and Mishkát el-Maṣábeeh, vol. ii. pp. 652 and 653.</p></div> + +<div class="footnote"><p><a name="Footnote_15" id="Footnote_15"></a><a href="#FNanchor_15"><span class="label">15</span></a> Ibn-Esh-Sheḥneh (MS. in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_16" id="Footnote_16"></a><a href="#FNanchor_16"><span class="label">16</span></a> In another MS. of the same author in my +possession, "yellow."</p></div> + +<div class="footnote"><p><a name="Footnote_17" id="Footnote_17"></a><a href="#FNanchor_17"><span class="label">17</span></a> In his "Khiṭaṭ" (MS. in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_18" id="Footnote_18"></a><a href="#FNanchor_18"><span class="label">18</span></a> Ḳur-án, ch. xiii. v. 3, and several other places.</p></div> + +<div class="footnote"><p><a name="Footnote_19" id="Footnote_19"></a><a href="#FNanchor_19"><span class="label">19</span></a> Idem, ch. ii. v. 20, and ch. lxxviii. v. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_20" id="Footnote_20"></a><a href="#FNanchor_20"><span class="label">20</span></a> Idem, ch. lxxi. v. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_21" id="Footnote_21"></a><a href="#FNanchor_21"><span class="label">21</span></a> Mek-ḥool, quoted by Ibn-El-Wardee.</p></div> + +<div class="footnote"><p><a name="Footnote_22" id="Footnote_22"></a><a href="#FNanchor_22"><span class="label">22</span></a> Wahb Ibn-Munebbih, quoted by El-Maḳreezee, +is his "Khiṭaṭ."</p></div> + +<div class="footnote"><p><a name="Footnote_23" id="Footnote_23"></a><a href="#FNanchor_23"><span class="label">23</span></a> Ibn-El-Wardee, however, says that its name is +derived from its terrors and difficulties.</p></div> + +<div class="footnote"><p><a name="Footnote_24" id="Footnote_24"></a><a href="#FNanchor_24"><span class="label">24</span></a> These are monsters who will be described in +a subsequent note.</p></div> + +<div class="footnote"><p><a name="Footnote_25" id="Footnote_25"></a><a href="#FNanchor_25"><span class="label">25</span></a> History of El-Khiḍr in the "Mir-át ez-Zemán" +(MS. in my possession), a great history, whose +author died in the year of the Flight 656.</p></div> + +<div class="footnote"><p><a name="Footnote_26" id="Footnote_26"></a><a href="#FNanchor_26"><span class="label">26</span></a> El-Ḳazweenee (MS. in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_27" id="Footnote_27"></a><a href="#FNanchor_27"><span class="label">27</span></a> Moḥammad's answers to 'Abd-Allah Ibn-Selám, +quoted by Ibn-El-Wardee.</p></div> + +<div class="footnote"><p><a name="Footnote_28" id="Footnote_28"></a><a href="#FNanchor_28"><span class="label">28</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_29" id="Footnote_29"></a><a href="#FNanchor_29"><span class="label">29</span></a> El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_30" id="Footnote_30"></a><a href="#FNanchor_30"><span class="label">30</span></a> Ḳur-án, ch. ii. v. 22, and ch. lxvi. v. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_31" id="Footnote_31"></a><a href="#FNanchor_31"><span class="label">31</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_32" id="Footnote_32"></a><a href="#FNanchor_32"><span class="label">32</span></a> Tradition from the Prophet, recorded by Ibn-'Abbás, +and quoted by Ibn-El-Wardee; and by +El-Is-ḥáḳee, in describing an earthquake that +happened in his life-time.—On the subject of earthquakes, +see also the next foot-note.</p></div> + +<div class="footnote"><p><a name="Footnote_33" id="Footnote_33"></a><a href="#FNanchor_33"><span class="label">33</span></a> In Ibn-Esh-Sheḥneh, "Kuyoothán:" the orthography +of this word is doubtful, as the vowel-points +are not written. As the tradition is related +in Ibn-El-Wardee, this bull takes a breath twice in +the course of every day (or twenty-four hours); +when he exhales, the sea flows; and when he inhales, +it ebbs. But it must not be imagined that +none of the Arabs have any notion of the true +theory of the tides: the more learned among them +explain this phenomenon by the influence of the +moon.—Many of the Arabs attribute earthquakes +to the shaking of this bull.</p></div> + +<div class="footnote"><p><a name="Footnote_34" id="Footnote_34"></a><a href="#FNanchor_34"><span class="label">34</span></a> In Ibn-El-Wardee, a quantity of sand is introduced +between the bull and the fish.</p></div> + +<div class="footnote"><p><a name="Footnote_35" id="Footnote_35"></a><a href="#FNanchor_35"><span class="label">35</span></a> Ed-Demeeree, on the authority of Walib Ibn-Munebbih, +quoted by El-Is-ḥáḳce, <i>loco laudato</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_36" id="Footnote_36"></a><a href="#FNanchor_36"><span class="label">36</span></a> Ibn-El-Wardee.</p></div> + +<div class="footnote"><p><a name="Footnote_37" id="Footnote_37"></a><a href="#FNanchor_37"><span class="label">37</span></a> Ḳur-án, ch. xxxix. v. 67.</p></div> + +<div class="footnote"><p><a name="Footnote_38" id="Footnote_38"></a><a href="#FNanchor_38"><span class="label">38</span></a> Idem, ch. xiv. v. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_39" id="Footnote_39"></a><a href="#FNanchor_39"><span class="label">39</span></a> Idem, ch. lxxxix. v. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_40" id="Footnote_40"></a><a href="#FNanchor_40"><span class="label">40</span></a> Khaleel Eẓ-Ẓáhiree, in De Sacy's Chrestomathie +Arabe, 2nde ed. tome ii. pp. 10 and 11 of +Ar. text.</p></div> + +<div class="footnote"><p><a name="Footnote_41" id="Footnote_41"></a><a href="#FNanchor_41"><span class="label">41</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_42" id="Footnote_42"></a><a href="#FNanchor_42"><span class="label">42</span></a> El-Maḳreezee, quoted by De Sacy, <i>ubi supra</i>, +pp. 58-62.</p></div> + +<div class="footnote"><p><a name="Footnote_43" id="Footnote_43"></a><a href="#FNanchor_43"><span class="label">43</span></a> Ibn-Khaldoon, in the same, pp. 168 and 169.</p></div> + +<div class="footnote"><p><a name="Footnote_44" id="Footnote_44"></a><a href="#FNanchor_44"><span class="label">44</span></a> Ch. xxxii. v. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_45" id="Footnote_45"></a><a href="#FNanchor_45"><span class="label">45</span></a> Mishḳát el-Maṣábeeḥ, vol. ii. p. 329.</p></div> + +<div class="footnote"><p><a name="Footnote_46" id="Footnote_46"></a><a href="#FNanchor_46"><span class="label">46</span></a> Burckhardt's "Notes on the Bedouins and Wahábys," 8vo ed. vol. i. pp. 178 and 179.</p></div> + +<div class="footnote"><p><a name="Footnote_47" id="Footnote_47"></a><a href="#FNanchor_47"><span class="label">47</span></a> This tree is called, in Arabic, "bán" and +"khiláf" or "khaláf."</p></div> + +<div class="footnote"><p><a name="Footnote_48" id="Footnote_48"></a><a href="#FNanchor_48"><span class="label">48</span></a> The Anacreon of Persia affected to prize the +mole upon the cheek of his beloved above the +cities of Samarḳand and Bukhára.</p></div> + +<div class="footnote"><p><a name="Footnote_49" id="Footnote_49"></a><a href="#FNanchor_49"><span class="label">49</span></a> Lawsonia inermis.</p></div> + +<div class="footnote"><p><a name="Footnote_50" id="Footnote_50"></a><a href="#FNanchor_50"><span class="label">50</span></a> In another analysis of the same kind, it is said +that four should be <i>short</i>; the hands, the feet, the +tongue, and the teeth; but this is metaphorically +speaking; the meaning is, that these members +should be kept within their proper bounds. (Kitáb +el-'Onwán fee Mekáid en-Niswán. MS. in my +possession.)</p></div> + +<div class="footnote"><p><a name="Footnote_51" id="Footnote_51"></a><a href="#FNanchor_51"><span class="label">51</span></a> An unnamed author quoted by El-Is-ḥáḳee, +in his account of the 'Abbásee Khaleefeh El-Mutawekkil.</p></div> + +<div class="footnote"><p><a name="Footnote_52" id="Footnote_52"></a><a href="#FNanchor_52"><span class="label">52</span></a> Mir-át ez-Zemán. See also, Ḳur-án, ch. v. v. 65.</p></div> + +<div class="footnote"><p><a name="Footnote_53" id="Footnote_53"></a><a href="#FNanchor_53"><span class="label">53</span></a> The term "'Efreet" is sometimes improperly +applied to a <i>good</i> Jinnee [and also, in Egypt, to +the ghost of a dead person. See "Modern Egyptians," +vol. 1. ch. x. Ed.].</p></div> + +<div class="footnote"><p><a name="Footnote_54" id="Footnote_54"></a><a href="#FNanchor_54"><span class="label">54</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_55" id="Footnote_55"></a><a href="#FNanchor_55"><span class="label">55</span></a> Ch. xv. v. 27; and Commentary of the Jeláleyn. +Also, Ḳur-án, ch. lv. v. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_56" id="Footnote_56"></a><a href="#FNanchor_56"><span class="label">56</span></a> Ch. xxvii. v. 10 and ch. xxviii. v. 31; and +Commentary of the Jeláleyn.</p></div> + +<div class="footnote"><p><a name="Footnote_57" id="Footnote_57"></a><a href="#FNanchor_57"><span class="label">57</span></a> Ch. lv. vv. 39 and 74; and same Commentary.</p></div> + +<div class="footnote"><p><a name="Footnote_58" id="Footnote_58"></a><a href="#FNanchor_58"><span class="label">58</span></a> 'Ekrimeh, from Ibn-'Abbás, in the Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_59" id="Footnote_59"></a><a href="#FNanchor_59"><span class="label">59</span></a> Mujáhid, from the same, ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_60" id="Footnote_60"></a><a href="#FNanchor_60"><span class="label">60</span></a> Hence the appellations of "Jinn" and +"Jánn."</p></div> + +<div class="footnote"><p><a name="Footnote_61" id="Footnote_61"></a><a href="#FNanchor_61"><span class="label">61</span></a> Tradition from the Prophet, in the Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_62" id="Footnote_62"></a><a href="#FNanchor_62"><span class="label">62</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_63" id="Footnote_63"></a><a href="#FNanchor_63"><span class="label">63</span></a> The worship here spoken of is prostration, as +an act of obeisance to a superior being.</p></div> + +<div class="footnote"><p><a name="Footnote_64" id="Footnote_64"></a><a href="#FNanchor_64"><span class="label">64</span></a> Ḳur-án, ch. xviii. v. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_65" id="Footnote_65"></a><a href="#FNanchor_65"><span class="label">65</span></a> Eṭ-Ṭabaree, quoted in the Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_66" id="Footnote_66"></a><a href="#FNanchor_66"><span class="label">66</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_67" id="Footnote_67"></a><a href="#FNanchor_67"><span class="label">67</span></a> Ch. vii. v. 11; and chap. xxxviii. v. 77.</p></div> + +<div class="footnote"><p><a name="Footnote_68" id="Footnote_68"></a><a href="#FNanchor_68"><span class="label">68</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_69" id="Footnote_69"></a><a href="#FNanchor_69"><span class="label">69</span></a> El-Ḥasan El-Baṣree, in the Mir-át ez-Zemán.—My +interpolation of the word "other" is required +by his opinion before stated.</p></div> + +<div class="footnote"><p><a name="Footnote_70" id="Footnote_70"></a><a href="#FNanchor_70"><span class="label">70</span></a> Mujáhid, quoted by El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_71" id="Footnote_71"></a><a href="#FNanchor_71"><span class="label">71</span></a> The same, from Ibn-'Abbás, in the Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_72" id="Footnote_72"></a><a href="#FNanchor_72"><span class="label">72</span></a> El-Ḥasan El-Baṣree, ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_73" id="Footnote_73"></a><a href="#FNanchor_73"><span class="label">73</span></a> 'Ekrimeh, from Ibn-'Abbás, ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_74" id="Footnote_74"></a><a href="#FNanchor_74"><span class="label">74</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 314.</p></div> + +<div class="footnote"><p><a name="Footnote_75" id="Footnote_75"></a><a href="#FNanchor_75"><span class="label">75</span></a> Ibid. vol. ii. pp. 311 and 312.</p></div> + +<div class="footnote"><p><a name="Footnote_76" id="Footnote_76"></a><a href="#FNanchor_76"><span class="label">76</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_77" id="Footnote_77"></a><a href="#FNanchor_77"><span class="label">77</span></a> "Modern Egyptians," vol. i. ch. x.</p></div> + +<div class="footnote"><p><a name="Footnote_78" id="Footnote_78"></a><a href="#FNanchor_78"><span class="label">78</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_79" id="Footnote_79"></a><a href="#FNanchor_79"><span class="label">79</span></a> Sale, in a note on chap. xv. of the Ḳur-án.</p></div> + +<div class="footnote"><p><a name="Footnote_80" id="Footnote_80"></a><a href="#FNanchor_80"><span class="label">80</span></a> So I translate the word "khaṭṭ;" but in a +work by Es-Suyootee, (a MS. in my possession, +entitled "Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil," +section 7,) I find, in its place, the +word "weshm," or "tattooing;" and there are +some other slight variations and omissions in this +tradition as there quoted.</p></div> + +<div class="footnote"><p><a name="Footnote_81" id="Footnote_81"></a><a href="#FNanchor_81"><span class="label">81</span></a> El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_82" id="Footnote_82"></a><a href="#FNanchor_82"><span class="label">82</span></a> Ch. lxxii. v 6.</p></div> + +<div class="footnote"><p><a name="Footnote_83" id="Footnote_83"></a><a href="#FNanchor_83"><span class="label">83</span></a> "Modern Egyptians," vol. i. ch. x.</p></div> + +<div class="footnote"><p><a name="Footnote_84" id="Footnote_84"></a><a href="#FNanchor_84"><span class="label">84</span></a> Idem, vol. ii. ch. xi.</p></div> + +<div class="footnote"><p><a name="Footnote_85" id="Footnote_85"></a><a href="#FNanchor_85"><span class="label">85</span></a> Ḳur-án, ch. xxvii. v. 17; and ch. xxxviii. v. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_86" id="Footnote_86"></a><a href="#FNanchor_86"><span class="label">86</span></a> "Modern Egyptians," vol. i. ch. x.</p></div> + +<div class="footnote"><p><a name="Footnote_87" id="Footnote_87"></a><a href="#FNanchor_87"><span class="label">87</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_88" id="Footnote_88"></a><a href="#FNanchor_88"><span class="label">88</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_89" id="Footnote_89"></a><a href="#FNanchor_89"><span class="label">89</span></a> El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_90" id="Footnote_90"></a><a href="#FNanchor_90"><span class="label">90</span></a> El-Jáḥeẓ ('Amr Ibn-Baḥr).</p></div> + +<div class="footnote"><p><a name="Footnote_91" id="Footnote_91"></a><a href="#FNanchor_91"><span class="label">91</span></a> Ṣeḥáḥ and Ḳámoos.</p></div> + +<div class="footnote"><p><a name="Footnote_92" id="Footnote_92"></a><a href="#FNanchor_92"><span class="label">92</span></a> Tradition for the Whab Ibn-Munebbih, quoted +in the account of the early Arabs in the Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_93" id="Footnote_93"></a><a href="#FNanchor_93"><span class="label">93</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_94" id="Footnote_94"></a><a href="#FNanchor_94"><span class="label">94</span></a> El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_95" id="Footnote_95"></a><a href="#FNanchor_95"><span class="label">95</span></a> Ibn-El-Wardee.</p></div> + +<div class="footnote"><p><a name="Footnote_96" id="Footnote_96"></a><a href="#FNanchor_96"><span class="label">96</span></a> El-Ḳazweenee, and Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_97" id="Footnote_97"></a><a href="#FNanchor_97"><span class="label">97</span></a> El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_98" id="Footnote_98"></a><a href="#FNanchor_98"><span class="label">98</span></a> El-Ḳazweenee, in the khátimeh of his work.</p></div> + +<div class="footnote"><p><a name="Footnote_99" id="Footnote_99"></a><a href="#FNanchor_99"><span class="label">99</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_100" id="Footnote_100"></a><a href="#FNanchor_100"><span class="label">100</span></a> Ibn-El-Wardee.</p></div> + +<div class="footnote"><p><a name="Footnote_101" id="Footnote_101"></a><a href="#FNanchor_101"><span class="label">101</span></a> Idem.</p></div> + +<div class="footnote"><p><a name="Footnote_102" id="Footnote_102"></a><a href="#FNanchor_102"><span class="label">102</span></a> In a great collection of Indian tales, the +"Kathá Sarit Ságara," is a story which may have +been the original of that to which this note refers. +"Two young Brahmans travelling are benighted +in a forest, and take up their lodging in a tree +near a lake. Early in the night a number of +people come from the water, and having made +preparation for an entertainment, retire; a Yaksha, +a genie, then comes out of the lake with his two +wives, and spends the night there: when he and +one of his wives are asleep, the other, seeing the +youths, invites them to approach her, and to encourage +them, shews them a hundred rings received +from former gallants, notwithstanding her +husband's precautions, who keeps her locked up +in a chest at the bottom of the lake. The Hindu +story-teller is more moral than the Arab. The +youths reject her advances; she wakes the genie, +who is going to put them to death, but the rings +are produced in evidence against the unfaithful +wife, and she is turned away with the loss of her +nose. The story is repeated in the next section +with some variation; the lady has ninety and nine +rings, and is about to complete the hundredth, +when her husband, who is here a Naga, a snake-god, +wakes, and consumes the guilty pair with fire +from his mouth."—British and Foreign Review, +No. xxi. page 266.</p></div> + +<div class="footnote"><p><a name="Footnote_103" id="Footnote_103"></a><a href="#FNanchor_103"><span class="label">103</span></a> Kitáb el-'Onwán fee Mekáid en-Niswán: a +work on the strategems of women (MS. in my +possession).</p></div> + +<div class="footnote"><p><a name="Footnote_104" id="Footnote_104"></a><a href="#FNanchor_104"><span class="label">104</span></a> El-Imám El-Jara'ee, in his book entitled +"Shir'at el-Islám," ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_105" id="Footnote_105"></a><a href="#FNanchor_105"><span class="label">105</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, +section 2.</p></div> + +<div class="footnote"><p><a name="Footnote_106" id="Footnote_106"></a><a href="#FNanchor_106"><span class="label">106</span></a> Es-Suyooṭee, History of Egypt, account of the +strange events that have happened in Egypt during +the time of El-Islám.</p></div> + +<div class="footnote"><p><a name="Footnote_107" id="Footnote_107"></a><a href="#FNanchor_107"><span class="label">107</span></a> Ch. xxvii. v. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_108" id="Footnote_108"></a><a href="#FNanchor_108"><span class="label">108</span></a> Manṭiḳ eṭ-ṭeyr.</p></div> + +<div class="footnote"><p><a name="Footnote_109" id="Footnote_109"></a><a href="#FNanchor_109"><span class="label">109</span></a> Of the family <i>Pteroclidæ</i>. (Pr. Bon.) <span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_110" id="Footnote_110"></a><a href="#FNanchor_110"><span class="label">110</span></a> Ibn-'Arab-Sháh, however, has given an account +of a man called the sheykh El-'Oryán, an +inhabitant of Samarḳand, and a devotee, who was +said to have attained the age of 350 [lunar] years +[or nearly 340 solar years], and yet preserved an +erect stature, a comely appearance, and such +strength that it seemed as if he had not attained +to mature years. The old men of the place asserted +that they remembered him to have had the same +appearance when they were children, and that their +fathers and grandfathers had said the same.—History +of Teemoor, p. 470, Calcutta edition.</p></div> + +<hr /> +<p><span class='pagenum'><a name="Page_38" id="Page_38">38</a></span></p> +<div class="figcenter" style="width: 600px; position: relative;"><a name="f21" id="f21"></a><img src="images/fig21.png" width="600" height="368" alt="Head-piece to Chapter I.--Shahrazád narrating her Stories" title="Head-piece to Chapter I.--Shahrazád narrating her Stories" /></div> + +<h4>CHAPTER I.</h4> + +<h6>COMMENCING WITH THE FIRST NIGHT, AND ENDING WITH PART OF THE THIRD.</h6> + +<h5>THE STORY OF THE MERCHANT AND THE JINNEE.</h5> + +<p>It has been related to me, O happy King, said Shahrazád, that +there was a certain merchant who had great wealth, and traded +extensively with surrounding countries; and one day he mounted his +horse, and journeyed to a neighbouring country to collect what was +due to him, and, the heat oppressing him, he sat under a tree, in a +garden,<a href="#I1" class="fnanchor">1</a> and put his hand into his saddle-bag,<a href="#I2" class="fnanchor">2</a> and ate a morsel of +bread and a date which were among his provisions. Having eaten +the date, he threw aside the stone,<a href="#I3" class="fnanchor">3</a> and immediately there appeared +before him an 'Efreet, of enormous height, who, holding a drawn +sword in his hand, approached him, and said, Rise, that I may kill +thee, as thou hast killed my son. The merchant asked him, How +have I killed thy son? He answered, When thou atest the date, and +threwest aside the stone, it struck my son upon the chest,<a href="#I4" class="fnanchor">4</a> and, as +fate had decreed against him, he instantly died.<a href="#I5" class="fnanchor">5</a></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f22" id="f22"></a><img src="images/fig22.png" width="550" height="733" alt="Merchant and Jinnee" title="Merchant and Jinnee" /></div> + +<p><span class='pagenum'><a name="Page_39" id="Page_39">39</a></span>The merchant, on hearing these words,<a href="#I6" class="fnanchor">6</a> exclaimed, Verily to God +we belong, and verily to Him we must return! There is no strength +nor power but in God, the High, the Great! If I killed him, I did +it not intentionally, but without knowing it; and I trust in thee that +thou wilt pardon me.—The Jinnee answered, Thy death is indispensable, +as thou hast killed my son:—and so saying, he dragged him, +and threw him on the ground, and raised his arm to strike him +with the sword. The merchant, upon this, wept bitterly, and said +to the Jinnee, I commit my affair unto God, for no one can avoid<span class='pagenum'><a name="Page_40" id="Page_40">40</a></span> +what He hath decreed:—and he continued his lamentation, repeating +the following verses:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">Time consists of two days; this, bright; and that, gloomy: and life, of two moieties; this, safe; and that, fearful.</span> +<span class="i0">Say to him who hath taunted us on account of misfortunes, Doth fortune oppose any but the eminent?</span> +<span class="i0">Dost thou not observe that corpses float upon the sea, while the precious pearls remain in its furthest depths?</span> +<span class="i0">When the hands of time play with us, misfortune is imparted to us by its protracted kiss.</span> +<span class="i0">In the heaven are stars that cannot be numbered; but none is eclipsed save the sun and the moon.</span> +<span class="i0">How many green and dry trees are on the earth; but none is assailed with stones save that which beareth fruit!</span> +<span class="i0">Thou thoughtest well of the days when they went well with thee, and fearedst not the evil that destiny was bringing.</span> +</div> +</div> + +<p>—When he had finished reciting these verses, the Jinnee said to him, +Spare thy words, for thy death is unavoidable.</p> + +<p>Then said the merchant, Know, O 'Efreet, that I have debts to +pay, and I have much property, and children, and a wife, and I have +pledges also in my possession: let me, therefore, go back to my +house, and give to every one his due, and then I will return to thee: I +bind myself by a vow and covenant that I will return to thee, and +thou shalt do what thou wilt; and God is witness of what I say.—Upon +this, the Jinnee accepted his covenant, and liberated him; +granting him a respite until the expiration of the year.</p> + +<p>The merchant, therefore, returned to his town, accomplished all +that was upon his mind to do, paid every one what he owed him, and +informed his wife and children of the event which had befallen him; +upon hearing which, they and all his family and women wept. He +appointed a guardian over his children, and remained with his family +until the end of the year; when he took his grave-clothes under his +arm,<a href="#I7" class="fnanchor">7</a> bade farewell to his household and neighbours, and all his +relations, and went forth, in spite of himself; his family raising cries +of lamentation, and shrieking.<a href="#I8" class="fnanchor">8</a></p> + +<p>He proceeded until he arrived at the garden before mentioned; +and it was the first day of the new year; and as he sat, weeping for +the calamity which he expected soon to befall him, a sheykh,<a href="#I9" class="fnanchor">9</a> advanced +in years, approached him, leading a gazelle with a chain attached to +its neck. This sheykh saluted the merchant, wishing him a long +life, and said to him, What is the reason of thy sitting alone in this +place, seeing that it is a resort of the Jinn? The merchant therefore<span class='pagenum'><a name="Page_41" id="Page_41">41</a></span> +informed him of what had befallen him with the 'Efreet, and of the +cause of his sitting there; at which the sheykh, the owner of the +gazelle, was astonished, and said, By Allah, O my brother, thy faithfulness +is great, and thy story is wonderful! if it were engraved upon +the intellect, it would be a lesson to him who would be admonished!—And +he sat down by his side, and said, By Allah, O my brother, I +will not quit this place until I see what will happen unto thee with +this 'Efreet. So he sat down, and conversed with him. And the +merchant became almost senseless; fear entered him, and terror, and +violent grief, and excessive anxiety. And as the owner of the gazelle +sat by his side, lo, a second sheykh approached them, with two black +hounds, and inquired of them, after saluting them, the reason of their +sitting in that place, seeing that it was a resort of the Jánn:<a href="#I10" class="fnanchor">10</a> and +they told him the story from beginning to end. And he had hardly +sat down when there approached them a third sheykh, with a dapple +mule; and he asked them the same question, which was answered in +the same manner.</p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f23" id="f23"></a><img src="images/fig23.png" width="400" height="241" alt="Meeting of the Merchant and the Sheykh with the Gazelle" title="Meeting of the Merchant and the Sheykh with the Gazelle" /></div> + +<p>Immediately after, the dust was agitated, and became an enormous +revolving pillar, approaching them from the midst of the desert; and +this dust subsided, and behold, the Jinnee, with a drawn sword in his +hand; his eyes casting forth sparks of fire. He came to them, and +dragged from them the merchant, and said to him, Rise, that I may +kill thee, as thou killedst my son, the vital spirit of my heart. And +the merchant wailed and wept; and the three sheykhs also manifested +their sorrow by weeping and crying aloud and wailing: but the first +sheykh, who was the owner of the gazelle, recovering his self-possession, +kissed the hand of the 'Efreet, and said to him, O thou Jinnee, +and crown of the kings of the Jánn, if I relate to thee the story of +myself and this gazelle, and thou find it to be wonderful, and more so +than the adventure of this merchant, wilt thou give up to me a third<span class='pagenum'><a name="Page_42" id="Page_42">42</a></span> +of thy claim to his blood? He answered, Yes, O sheykh; if thou +relate to me the story, and I find it to be as thou hast said, I will +give up to thee a third of my claim to his blood.</p> + +<div class="figcenter" style="width: 450px; position: relative;"><a name="f24" id="f24"></a><img src="images/fig24.png" width="450" height="503" alt="Return of the Jinnee" title="Return of the Jinnee" /></div> + +<hr /> +<h5>THE STORY OF THE FIRST SHEYKH AND THE GAZELLE.</h5> + +<p>Then said the sheykh, Know, O 'Efreet, that this gazelle is the +daughter of my paternal uncle,<a href="#I11" class="fnanchor">11</a> and she is of my flesh and my blood. +I took her as my wife when she was young,<a href="#I12" class="fnanchor">12</a> and lived with her about +thirty years; but I was not blessed with a child by her; so I took to +me a concubine slave,<a href="#I13" class="fnanchor">13</a> and by her I was blessed with a male child, +like the rising full moon, with beautiful eyes, and delicately-shaped +eyebrows, and perfectly-formed limbs; and he grew up by little and +little until he attained the age of fifteen years. At this period, I +unexpectedly had occasion to journey to a certain city, and went +thither with a great stock of merchandise.</p> + +<p>Now my cousin,<a href="#I14" class="fnanchor">14</a> this gazelle, had studied enchantment and +divination from her early years; and during my absence, she transformed +the youth above mentioned into a calf; and his mother, into<span class='pagenum'><a name="Page_43" id="Page_43">43</a></span> +a cow;<a href="#I15" class="fnanchor">15</a> and committed them to the care of the herdsman: and when +I returned, after a long time, from my journey, I asked after my son +and his mother, and she said, Thy slave is dead, and thy son hath fled, +and I know not whither he is gone. After hearing this, I remained +for the space of a year with mourning heart and weeping eye, until +the Festival of the Sacrifice;<a href="#I16" class="fnanchor">16</a> when I sent to the herdsman, and +ordered him to choose for me a fat cow; and he brought me one, and +it was my concubine, whom this gazelle had enchanted. I tucked up +my skirts and sleeves, and took the knife<a href="#I17" class="fnanchor">17</a> in my hand, and prepared +myself to slaughter her; upon which she moaned and cried so violently +that I left her, and ordered the herdsman to kill and skin her: and +he did so, but found in her neither fat nor flesh, nor anything but +skin and bone; and I repented of slaughtering her, when repentance +was of no avail. I therefore gave her to the herdsman, and said to +him, Bring me a fat calf: and he brought me my son, who was +transformed into a calf. And when the calf saw me, he broke his +rope, and came to me, and fawned upon me, and wailed and cried, so +that I was moved with pity for him; and I said to the herdsman, +Bring me a cow, and let this—</p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f25" id="f25"></a><img src="images/fig25.png" width="400" height="280" alt="Transformation of the Concubine into a Cow" title="Transformation of the Concubine into a Cow" /></div> + +<p>Here Shahrazád perceived the light of morning, and discontinued +the recitation with which she had been allowed thus far to +proceed. Her sister said to her, How excellent is thy story! and +how pretty! and how pleasant! and how sweet!—but she answered, +What is this in comparison with that which I will relate to thee in +the next night, if I live, and the King spare me! And the King +said, By Allah, I will not kill her until I hear the remainder of her +story. Thus they pleasantly passed the night until the morning, +when the King went forth to his hall of judgment, and the Wezeer +went thither with the grave-clothes under his arm: and the King<span class='pagenum'><a name="Page_44" id="Page_44">44</a></span> +gave judgment, and invested and displaced, until the close of the +day, without informing the Wezeer of that which had happened; and +the minister was greatly astonished. The court was then dissolved; +and the King returned to the privacy of his palace.</p> + +<p>[On the second and each succeeding night, Shahrazád continued +so to interest King Shahriyár by her stories as to induce him to defer +putting her to death, in expectation that her fund of amusing tales +would soon be exhausted; and as this is expressed in the original +work in nearly the same words at the close of every night, such +repetitions will in the present translation be omitted.<a href="#I18" class="fnanchor">18</a>]</p> + +<p>When the sheykh, continued Shahrazád, observed the tears of the +calf, his heart sympathized with him, and he said to the herdsman, +Let this calf remain with the cattle.—Meanwhile, the Jinnee wondered +at this strange story; and the owner of the gazelle thus proceeded.</p> + +<p>O lord of the kings of the Jánn, while this happened, my cousin, +this gazelle, looked on, and said, Slaughter this calf; for he is fat: +but I could not do it; so I ordered the herdsman to take him back; +and he took him and went away. And as I was sitting, on the following +day, he came to me, and said, O my master, I have to tell thee +something that thou wilt be rejoiced to hear; and a reward is due +to me for bringing good news.<a href="#I19" class="fnanchor">19</a> I answered, Well:—and he said, +O merchant, I have a daughter who learned enchantment in her youth +from an old woman in our family; and yesterday, when thou gavest +me the calf, I took him to her, and she looked at him, and covered +her face, and wept, and then laughed, and said, O my father, hath +my condition become so degraded in thy opinion that thou bringest +before me strange men?<a href="#I20" class="fnanchor">20</a>—Where, said I, are any strange men? and +wherefore didst thou weep and laugh? She answered, This calf that +is with thee is the son of our master, the merchant, and the wife of +our master hath enchanted both him and his mother; and this was +the reason of my laughter; but as to the reason of my weeping, it +was on account of his mother, because his father had slaughtered her.—And +I was excessively astonished at this; and scarcely was I certain +that the light of morning had appeared when I hastened to inform thee.</p> + +<div class="figcenter" style="width: 450px; position: relative;"><a name="f26" id="f26"></a><img src="images/fig26.png" width="450" height="554" alt="The Herdsman introducing his Daughter to the Sheykh" title="The Herdsman introducing his Daughter to the Sheykh" /></div> + +<p>When I heard, O Jinnee, the words of the herdsman, I went forth +with him, intoxicated without wine, from the excessive joy and happiness +that I received, and arrived at his house, where his daughter +welcomed me, and kissed my hand; and the calf came to me, and +fawned upon me. And I said to the herdsman's daughter, Is that true +which thou hast said respecting this calf? She answered, Yes, O my<span class='pagenum'><a name="Page_45" id="Page_45">45</a></span> +master; he is verily thy son, and the vital spirit of thy heart.—O +maiden, said I, if thou wilt restore him, all the cattle and other +property of mine that thy father hath under his care shall be thine. +Upon this, she smiled, and said, O my master, I have no desire for the +property unless on two conditions: the first is, that thou shalt marry +me to him; and the second, that I shall enchant her who enchanted +him, and so restrain her; otherwise, I shall not be secure from her +artifice. On hearing, O Jinnee, these her words, I said, And thou +shalt have all the property that is under the care of thy father besides; +and as to my cousin, even her blood shall be lawful to thee. So, when +she heard this, she took a cup, and filled it with water, and repeated +a spell over it, and sprinkled with it the calf, saying to him, If God +created thee a calf, remain in this form, and be not changed; but if +thou be enchanted, return to thy original form, by permission of God, +whose name be exalted!—upon which he shook, and became a man; +and I threw myself upon him, and said, I conjure thee by Allah that +thou relate to me all that my cousin did to thee and to thy mother.<span class='pagenum'><a name="Page_46" id="Page_46">46</a></span> +So he related to me all that had happened to them both; and I said to +him, O my son, God hath given thee one to liberate thee, and to avenge +thee:—and I married to him, O Jinnee, the herdsman's daughter; after +which, she transformed my cousin into this gazelle. And as I happened +to pass this way, I saw this merchant, and asked him what had +happened to him; and when he had informed me, I sat down to see +the result.—This is my story. The Jinnee said, This is a wonderful +tale; and I give up to thee a third of my claim to his blood.</p> + +<p>The second sheykh, the owner of the two hounds, then advanced, +and said to the Jinnee, If I relate to thee the story of myself and these +hounds, and thou find it to be in like manner wonderful, wilt thou +remit to me, also, a third of thy claim to the blood of this merchant? +The Jinnee answered, Yes.</p> + +<h5>THE STORY OF THE SECOND SHEYKH AND THE TWO BLACK HOUNDS.</h5> + +<p>Then said the sheykh, Know, O lord of the kings of the Jánn, +that these two hounds are my brothers. My father died, and left to +us three thousand pieces of gold;<a href="#I21" class="fnanchor">21</a> and I opened a shop<a href="#I22" class="fnanchor">22</a> to sell and +buy. But one of my brothers made a journey, with a stock of merchandise, +and was absent from us for the space of a year with the +caravans; after which, he returned destitute. I said to him, Did I not +advise thee to abstain from travelling? But he wept, and said, O my +brother, God, to whom be ascribed all might and glory, decreed this +event; and there is no longer any profit in these words: I have +nothing left. So I took him up into the shop, and then went with +him to the bath, and clad him in a costly suit of my own clothing; +after which, we sat down together to eat; and I said to him, O my +brother, I will calculate the gain of my shop during the year, and +divide it, exclusive of the principal, between me and thee. Accordingly, +I made the calculation, and found my gain to amount to two +thousand pieces of gold; and I praised God, to whom be ascribed all +might and glory, and rejoiced exceedingly, and divided the gain in two +equal parts between myself and him.—My other brother then set forth +on a journey; and after a year, returned in the like condition; and +I did unto him as I had done to the former.</p> + +<div class="figcenter" style="width: 450px; position: relative;"><a name="f27" id="f27"></a><img src="images/fig27.png" width="450" height="584" alt="The Second Sheykh receiving his poor Brother" title="The Second Sheykh receiving his poor Brother" /></div> + +<p>After this, when we had lived together for some time, my brothers +again wished to travel, and were desirous that I should accompany<span class='pagenum'><a name="Page_47" id="Page_47">47</a></span> +them; but I would not. What, said I, have ye gained in your travels, +that I should expect to gain? They importuned me; but I would not +comply with their request; and we remained selling and buying in +our shops a whole year. Still, however, they persevered in proposing +that we should travel, and I still refused, until after the lapse of six +entire years, when at last I consented, and said to them, O my +brothers, let us calculate what property we possess. We did so, and +found it to be six thousand pieces of gold: and I then said to them, +We will bury half of it in the earth, that it may be of service to us if +any misfortune befall us, in which case each of us shall take a thousand +pieces, with which to traffic.<a href="#I23" class="fnanchor">23</a> Excellent is thy advice, said they. So +I took the money and divided it into two equal portions, and buried +three thousand pieces of gold; and of the other half, I gave to each +of them a thousand pieces. We then prepared merchandise, and hired +a ship, and embarked our goods, and proceeded on our voyage for the +space of a whole month, at the expiration of which we arrived at a +city, where we sold our merchandise; and for every piece of gold we +gained ten.</p> + +<p><span class='pagenum'><a name="Page_48" id="Page_48">48</a></span></p> + +<div class="figcenter" style="width: 450px; position: relative;"><a name="f28" id="f28"></a><img src="images/fig28.png" width="450" height="189" alt="The Second Sheykh finding the Maiden on the Sea-shore" title="The Second Sheykh finding the Maiden on the Sea-shore" /></div> + +<p>And when we were about to set sail again, we found, on the shore +of the sea, a maiden clad in tattered garments, who kissed my hand, +and said to me, O my master, art thou possessed of charity and kindness? +If so, I will requite thee for them. I answered, Yes, I have +those qualities, though thou requite me not. Then said she, O my +master, accept me as thy wife, and take me to thy country; for I +give myself to thee:<a href="#I24" class="fnanchor">24</a> act kindly towards me; for I am one who requires +to be treated with kindness and charity, and who will requite +thee for so doing; and let not my present condition at all deceive +thee. When I heard these words, my heart was moved with tenderness +towards her, in order to the accomplishment of a purpose of God, +to whom be ascribed all might and glory; and I took her, and clothed +her, and furnished for her a place in the ship in a handsome manner, +and regarded her with kind and respectful attention.</p> + +<p>We then set sail; and I became most cordially attached to my +wife, so that, on her account, I neglected the society of my brothers, +who, in consequence, became jealous of me, and likewise envied me my +wealth, and the abundance of my merchandise; casting the eyes of +covetousness upon the whole of the property. They therefore consulted +together to kill me, and take my wealth; saying, Let us kill +our brother, and all the property shall be ours:—and the devil made +these actions to seem fair in their eyes; so they came to me while +I was sleeping by the side of my wife, and took both of us up, and +threw us into the sea. But as soon as my wife awoke, she shook +herself, and became transformed into a Jinneeyeh.<a href="#I25" class="fnanchor">25</a> She immediately +bore me away, and placed me upon an island, and, for a while, disappeared. +In the morning, however, she returned, and said to me, +I am thy wife, who carried thee, and rescued thee from death, by +permission of God, whose name be exalted. Know that I am a +Jinneeyeh: I saw thee, and my heart loved thee for the sake of God; +for I am a believer in God and his Apostle, God bless and save him!<a href="#I26" class="fnanchor">26</a> +I came to thee in the condition in which thou sawest me, and thou +didst marry me; and see, I have rescued thee from drowning. But +I am incensed against thy brothers, and I must kill them.—When I<span class='pagenum'><a name="Page_49" id="Page_49">49</a></span> +heard her tale, I was astonished, and thanked her for what she had +done;—But, said I, as to the destruction of my brothers, it is not what +I desire. I then related to her all that had happened between myself +and them from first to last; and when she had heard it, she said, I +will, this next night, fly to them, and sink their ship, and destroy them. +But I said, I conjure thee by Allah that thou do it not; for the +author of the proverb saith, O thou benefactor of him who hath done +evil, the action that he hath done is sufficient for him:<a href="#I27" class="fnanchor">27</a>—besides, +they are at all events my brothers. She still, however, said, They +must be killed;—and I continued to propitiate her towards them: and +at last she lifted me up, and soared through the air, and placed me on +the roof of my house.<a href="#I28" class="fnanchor">28</a></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f29" id="f29"></a><img src="images/fig29.png" width="550" height="580" alt="The Second Sheykh saved from drowning" title="The Second Sheykh saved from drowning" /></div> + +<p>Having opened the doors, I dug up what I had hidden in the +earth; and after I had saluted my neighbours, and bought merchandise, +I opened my shop. And in the following night, when I entered +my house, I found these two dogs tied up in it; and as soon as they +saw me, they came to me, and wept, and clung to me; but I knew +not what had happened until immediately my wife appeared before<span class='pagenum'><a name="Page_50" id="Page_50">50</a></span> +me, and said, These are thy brothers. And who, said I, hath done +this unto them? She answered, I sent to my sister and she did it; +and they shall not be restored until after the lapse of ten years. And +I was now on my way to her, that she might restore them, as they +have been in this state ten years, when I saw this man, and, being +informed of what had befallen him, I determined not to quit the place +until I should have seen what would happen between thee and him.—This +is my story.—Verily, said the Jinnee, it is a wonderful tale; and +I give up to thee a third of the claim that I had to his blood on +account of his offence.</p> + +<div class="figcenter" style="width: 350px; position: relative;"><a name="f30" id="f30"></a><img src="images/fig30.png" width="350" height="280" alt="The Second Sheykh and the two Black Hounds" title="The Second Sheykh and the two Black Hounds" /></div> + +<p>Upon this, the third sheykh, the owner of the mule, said to the +Jinnee,<a href="#I29" class="fnanchor">29</a> As to me, break not my heart if I relate to thee nothing +more than this:—</p> + +<h5>THE STORY OF THE THIRD SHEYKH AND THE MULE.</h5> + +<p>The mule that thou seest was my wife: she became enamoured +of a black slave; and when I discovered her with him, she took a mug +of water, and, having uttered a spell over it, sprinkled me, and transformed +me into a dog. In this state, I ran to the shop of a butcher, +whose daughter saw me, and, being skilled in enchantment, restored +me to my original form, and instructed me to enchant my wife in the +manner thou beholdest.—And now I hope that thou wilt remit to me +also a third of the merchant's offence. Divinely was he gifted who +said,</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">Sow good, even on an unworthy soil; for it will not be lost wherever it is sown.</span> +</div> +</div> + +<p>When the sheykh had thus finished his story, the Jinnee shook<span class='pagenum'><a name="Page_51" id="Page_51">51</a></span> +with delight, and remitted the remaining third of his claim to the +merchant's blood. The merchant then approached the sheykhs, and +thanked them, and they congratulated him on his safety; and each +went his way.</p> + +<p>But this, said Shahrazád, is not more wonderful than the story of +the fisherman. The King asked her, And what is the story of the +fisherman? And she related it as follows:—</p> + +<div class="figcenter" style="width: 550px;"><a name="f31" id="f31"></a><img src="images/fig31.png" width="550" height="684" alt="Tail-piece to Chapter I.--The Jinnee listening to the Tales of the Sheykhs" title="Tail-piece to Chapter I.--The Jinnee listening to the Tales of the Sheykhs" /></div> + +<hr /> + +<p><span class='pagenum'><a name="Page_52" id="Page_52">52</a></span></p> + +<div class="figcenter" style="width: 600px;"><a name="f32" id="f32"></a><img src="images/fig32.png" width="600" height="242" alt="Head-piece to Notes to Chapter I.--The Merchant eating in the Garden" title="Head-piece to Notes to Chapter I.--The Merchant eating in the Garden" /></div> + +<h5>NOTES TO CHAPTER FIRST.</h5> + +<hr /> + +<p><span class="smcap">Note <a name="I1" id="I1">1.</a></span> The words "in a garden" are omitted in my original; but they are +required by the sequel. I may here remark, that, in future, when I find trifling +insertions of this kind to be requisite in my translation, I shall not deem it necessary +to mention them in a note.</p> + +<p><span class="smcap">Note <a name="I2" id="I2">2.</a></span> An Eastern traveller often makes a long journey with no other encumbrance +than a well-filled pair of saddle-bags: in one bag he puts his provisions; and in +the other, such articles of clothing as he may require in addition to those in which +he sets out, including a spare shirt, and perhaps no other clean linen: for he is as +indifferent with regard to this comfort as he is careful respecting his <i>personal</i> +cleanliness.</p> + +<p><span class="smcap">Note <a name="I3" id="I3">3.</a></span> Perhaps no reader of this work will require to be told that the date has +not a <i>shell</i>. I only make this remark on account of an error in the old translation.—As +dates are very nutritious, and are preserved by being merely dried in the sun, they are +an excellent article of provision for travellers.</p> + +<p><span class="smcap">Note <a name="I4" id="I4">4.</a></span> The merchant was culpably careless: before throwing aside the date-stone +with sufficient force to kill a Jinnee who happened to be near him (though at the +time invisible), he should have asked permission by the exclamation "Destoor!" as +explained in a note appended to the Introduction.</p> + +<p><span class="smcap">Note <a name="I5" id="I5">5.</a></span>—<i>On Fate and Destiny.</i> The belief in fate and destiny ("el-ḳaḍà wa-l-ḳadar") +exercises a most powerful influence upon the actions and character of the +Muslims; and it is therefore highly important that the reader of the present work +should be acquainted with the notions which these people entertain respecting such +matters of faith. I use two words (perhaps the best that our language affords) to +express corresponding Arabic terms, which some persons regard as synonymous, but +others distinguish by different shades of meaning. On what I consider the best +authority, the word which I render "fate" respects the decrees of God in a general +sense; while that which I translate "destiny" relates to the particular applications +of those decrees. In such senses these terms are here to be understood when separately +employed.</p> + +<p>Many Muslims hold that fate is, in some respects, absolute and unchangeable; in +others, admitting of alteration; and almost all of them <i>act</i>, in many of the affairs of +life, as if this were their belief. In the former case, it is called "el-ḳaḍà el-Moḥkam:" +in the latter, "el-ḳaḍà el-Mubram" (which term, without the explanation here given,<span class='pagenum'><a name="Page_53" id="Page_53">53</a></span> +might be regarded as exactly synonymous with the former). Hence, the Prophet, it +is said, prayed to be preserved from the latter, as knowing that it might be changed; +and in allusion to this changeable fate, God, we are told, says, "God will cancel what +He pleaseth, and confirm;"<a name="FNanchor_111" id="FNanchor_111"></a><a href="#Footnote_111" class="fnanchor">111</a> while, on the contrary, the fate which is termed "Moḥkam" +is appointed "destiny" decreed by God.<a name="FNanchor_112" id="FNanchor_112"></a><a href="#Footnote_112" class="fnanchor">112</a></p> + +<p>Many doctors have argued, that destiny respects only the <i>final state</i> of a certain +portion of men (believers and unbelievers); and that, in general, man is endowed with +free will, which he should exercise according to the laws of God and his own conscience +and judgment, praying to God for a blessing on his endeavours, or imploring the +intercession of the Prophet, or of any of the saints, in his favour, and propitiating them +by offering alms or sacrifices in their names; relying upon God for the result, which he +may then, and then only, attribute to fate or destiny. They hold, therefore, that it is +criminal to attempt resistance to the will when its dictates are conformable with +the laws of God and our natural consciences and prudence, and so passively to await +the fulfilment of God's decrees.—The doctrine of the Ḳur-án and the Traditions +respecting the decrees of God, or fate and destiny, appears, however, to be, that +they are altogether absolute and unchangeable,—written, in the beginning of the +creation, on the "Preserved Tablet," in heaven; that God hath predestined every event +and action, evil as well as good; at the same time commanding and approving good, +and forbidding and hating evil; and that the "cancelling" mentioned in the preceding +paragraph relates (as the context seems to shew) to the abrogation of former scriptures, +or revelations; not of fate. But still it must be held that He hath not predestined the +<i>will</i>; though He sometimes inclines it to good, and the Devil sometimes inclines it to +evil. It is asked, then, If we have the power to will, but not the power to perform +otherwise than as God hath predetermined, how can we be regarded as responsible +beings? The answer to this is, that our actions are judged good or evil according to +our intentions, if we have faith: good actions or intentions, it should be added, only +increase, and do not cause, our happiness, if we are believers; and evil actions or +intentions only increase our misery if we are unbelievers or irreligious: for the Muslim +holds that he is to be admitted into heaven only by the mercy of God, on account of +his faith; and to be rewarded in proportion to his good works.</p> + +<p>The Prophet's assertions on the subject of God's decrees are considered of the highest +importance as explanatory of the Ḳur-án.—"Whatever is in the universe," said he, +"is by the order of God."—"God hath pre-ordained five things on his servants; the +duration of life, their actions, their dwelling-places, their travels, and their portions."—"There +is not one among you whose sitting-place is not written by God, whether +in the fire or in paradise."<a name="FNanchor_113" id="FNanchor_113"></a><a href="#Footnote_113" class="fnanchor">113</a>—Some of the Companions of the Prophet, on hearing +the last-quoted saying, asked him, "O Prophet, since God hath appointed our places, +may we confide in this, and abandon our religious and moral duties?" He answered, +"No: because the happy will do good works, and those who are of the miserable will +do bad works."—The following of his sayings further illustrate this subject.—"When +God hath ordered a creature to die in any particular place, He causeth his wants to +direct him to that place."—A Companion asked, "O Prophet of God, inform me respecting +charms, and the medicines which I swallow, and shields which I make use of for +protection, whether they prevent any of the orders of God." Moḥammad answered, +"These also are by the order of God."<a name="FNanchor_114" id="FNanchor_114"></a><a href="#Footnote_114" class="fnanchor">114</a> "There is a medicine for every pain: then, +when the medicine reaches the pain, it is cured by the order of God."<a name="FNanchor_115" id="FNanchor_115"></a><a href="#Footnote_115" class="fnanchor">115</a>—When a +Muslim, therefore, feels an inclination to make use of medicine for the cure of a disease, +he should do so, in the hope of its being predestined that he shall be so cured.</p> + +<p>On the predestination of diseases, I find the following curious quotation and remark +<span class='pagenum'><a name="Page_54" id="Page_54">54</a></span>in a manuscript work, by Es-Suyooṭee, in my possession.—"El-Ḥaleemee says, 'Communicable +or contagious diseases are six: small-pox, measles, itch or scab, foul breath or +putridity, melancholy, and pestilential maladies; and diseases engendered are also six: +leprosy, hectic, epilepsy, gout, elephantiasis, and phthisis.' But this does not contradict +the saying of the Prophet, 'There is no transition of diseases by contagion or infection, +nor any omen that brings evil:' for the transition here meant is one occasioned by +the disease itself; whereas the effect is of God, who causes pestilence to spread when +there is intercourse with the diseased."<a name="FNanchor_116" id="FNanchor_116"></a><a href="#Footnote_116" class="fnanchor">116</a>—A Bedawee asked the Prophet, "What is +the condition of camels which stay in the deserts? verily, you might say, they are deer, +in health and in cleanness of skin; then they mix with mangy camels, and they become +mangy also." Moḥammad said, "What made the first camel mangy?"<a name="FNanchor_117" id="FNanchor_117"></a><a href="#Footnote_117" class="fnanchor">117</a></p> + +<p>Notwithstanding, however, the arguments which have been here adduced, and many +others that might be added, declaring or implying the unchangeable nature of all +God's decrees, I have found it to be the opinion of my own Muslim friends, that God +may be induced, by supplication, to change certain of his decrees; at least, those +regarding degrees of happiness or misery in this world and the next; and that such +is the general opinion, appears from a form of prayer which is repeated in the mosques +on the eve of the middle (or fifteenth day) of the month of Shaạbán; when it is +believed that such portions of God's decrees as constitute the destinies of all living +creatures for the ensuing year, are confirmed and fixed. In this prayer it is said, "O +God, if Thou <i>hast recorded</i> me in thine abode, upon 'the Original of the Book' [the +Preserved Tablet], miserable, or unfortunate, or scanted in my sustenance, <i>cancel</i>, O +God, of thy goodness, my misery, and misfortune, and scanty allowance of sustenance, +and confirm me, in thine abode, upon the Original of the Book, as happy, and provided +for, and directed to good," &c.<a name="FNanchor_118" id="FNanchor_118"></a><a href="#Footnote_118" class="fnanchor">118</a></p> + +<p>The Arabs in general constantly have recourse both to charms and medicines, not +only for the cure, but also for the prevention of diseases. They have, indeed, a strange +passion for medicine, which shows that they do not consider fate as altogether unconditional. +Nothing can exceed the earnestness with which they often press a European +traveller for a dose; and the more violent the remedy, the better are they pleased. +The following case will serve as an example:—Three donkey-drivers, conveying the +luggage of two British travellers from Booláḳ to Cairo, opened a bottle which they +observed in a basket, and finding it to contain, as they had suspected, brandy, emptied it +down their throats: but he who had the last, on turning up the bottle, got the tail of a +scorpion into his mouth; and, looking through the bottle, to his great horror, saw that +it contained a number of these reptiles, with tarantulas, vipers, and beetles. Thinking +that they had poisoned themselves, but not liking to rely upon fate, they persuaded a +man to come to me for medicine. He introduced the subject by saying, "O Efendee, +do an act of kindness: there are three men poisoned; in your mercy give them medicine, +and save their lives:" and then he related the whole affair, without concealing the +theft. I replied, that they did not deserve medicine; but he urged that, by giving it, I +should obtain an immense reward. "Yes," said I; "'he who saveth a soul alive shall +be as if he had saved the lives of all mankind.'"<a name="FNanchor_119" id="FNanchor_119"></a><a href="#Footnote_119" class="fnanchor">119</a> I said this to try the feeling of the +applicant, who, expressing admiration of my knowledge, urged me to be quick, lest the +men should die; thus showing himself to be no unconditional fatalist. I gave him +three strong doses of tartar emetic; and he soon came back to thank me, saying that +the medicine was most admirable, for the men had hardly swallowed it, when they +almost vomited their hearts and livers, and everything else in their bodies.</p> + +<p>From a distrust in faith, some Muslims even shut themselves up during the prevalence +of plague; but this practice is generally condemned. A Syrian friend of mine, who did +<span class='pagenum'><a name="Page_55" id="Page_55">55</a></span>so, nearly had his door broken open by his neighbours. Another of my friends, one of +the most distinguished of the 'Ulamà, confessed to me his conviction of the lawfulness +of quarantine, and argued well in favour of it; but said that he dared not openly avow +such an opinion. "The Apostle of God," said he, "God bless and save him! hath +commanded that we should not enter a city where there is pestilence, nor go out from +it. Why did he say, 'Enter it not?'—because, by so doing, we should expose ourselves +to the disease. Why did he say, 'Go not out from it?'—because, by so doing, we +should carry the disease to others. The Prophet was tenderly considerate of our +welfare: but the present Muslims in general are like bulls [brute beasts]; and they +hold the meaning of this command to be, Go not into a city where there is pestilence, +because this would be rashness; and go not out from it, because this would be distrusting +God's power to save you from it."</p> + +<p>Many of the vulgar and ignorant among modern Muslims, believe that the unchangeable +destinies of every man are written upon his head, in what are termed the sutures +of the skull.</p> + +<p><span class="smcap">Note <a name="I6" id="I6">6.</a></span> The paragraph thus commencing, and the verses comprised in it, are +translated from the Calcutta edition of the first two hundred nights.</p> + +<p><span class="smcap">Note <a name="I7" id="I7">7.</a></span> It is a common custom for a Muslim, on a military expedition, or during +a long journey, especially in the desert, to carry his grave-linen with him; for he is +extremely careful that he may be buried according to the law.<a name="FNanchor_120" id="FNanchor_120"></a><a href="#Footnote_120" class="fnanchor">120</a> It seems to be implied +in our tale, that the merchant hoped that the Jinnee, or some passing traveller, would +wash, shroud, and bury him.</p> + +<p><span class="smcap">Note <a name="I8" id="I8">8.</a></span> It is thus that the Arab women generally do on the occasion of a funeral.</p> + +<p><span class="smcap">Note <a name="I9" id="I9">9.</a></span>—<i>On the title of</i> Sheykh. "Sheykh" is an appellation which literally +signifies "an elder," or "an aged person," and in this sense it is here used; but it is +also commonly employed as synonymous with our appellation of "Mister;" and particularly +applied to a learned man, or a reputed saint. In every case, it is a title of +respect, and never given to any but a Muslim.</p> + +<p><span class="smcap">Note <a name="I10" id="I10">10.</a></span> "Jánn" is here used as synonymous with "Jinn."</p> + +<p><span class="smcap">Note <a name="I11" id="I11">11.</a></span> A cousin (the daughter of a paternal uncle) is often chosen as a wife, on +account of the tie of blood, which is likely to attach her more strongly to her husband; +or on account of an affection conceived in early years. The various customs relating +to marriage, I shall describe on a future occasion.</p> + +<p><span class="smcap">Note <a name="I12" id="I12">12.</a></span> A bride is called young, by the Arabs, when she is about twelve years +of age. In the Calcutta edition of the first two hundred nights, the wife in this tale +is said to have been of this age when she was first married.</p> + +<p><span class="smcap">Note <a name="I13" id="I13">13.</a></span>—<i>On Slaves.</i> A slave, among Muslims, is either a person taken captive +in war, or carried off by force, and being at the time of capture an infidel; or the +offspring of a female slave by another slave, or by any man who is not her owner, or by +her owner, if he does not acknowledge himself to be the father: but the offspring of a +male slave by a free woman is free. A person who embraces the Mohammadan faith +after having been made a slave, does not by this act become free, unless he flees from +a foreign infidel master to a Muslim country, and there becomes a Mohammadan. A +person cannot have as a slave one whom he acknowledges to be within the prohibited +degrees of marriage.<a name="FNanchor_121" id="FNanchor_121"></a><a href="#Footnote_121" class="fnanchor">121</a>—The slaves of the Arabs are mostly from Abyssinia and the +Negro countries: a few, mostly in the houses of wealthy individuals, are from Georgia +and Circassia.</p> + +<p>Slaves have no civil liberty; but are entirely under the authority of their owners, +<span class='pagenum'><a name="Page_56" id="Page_56">56</a></span>whatever may be the religion, sex, or age, of the latter; and can possess no property, +unless by the owner's permission. The owner is entire master, while he pleases, of the +person and goods of his slave; and of the offspring of his female slave, which, if +begotten by him or presumed to be so, he may recognise as his own legitimate child, or +not: the child, if recognised by him, enjoys the same privileges as the offspring of a +free wife; and if not recognised by him, is his slave. The master may even kill his own +slave with impunity for any offence; and he incurs but a slight punishment (as imprisonment +for a period at the discretion of the judge) if he kills him wantonly. He +may give away or sell his slaves, excepting in some cases which will be mentioned; and +may marry them to whom he will, but not separate them when married. A slave, +however, according to most of the doctors, cannot have more than two wives at the +same time. Unemancipated slaves, at the death of their master, become the property +of his heirs; and when an emancipated slave dies, leaving no male descendants or +collateral relations, the former master is the heir; or, if he be dead, his heirs inherit +the slave's property. As a slave enjoys less advantages than a free person, the law, +in some cases, ordains that his punishment for an offence shall be half of that to which +the free is liable to the same offence, or even less than half: if it be a fine, or pecuniary +compensation, it must be paid by the owner, to the amount, if necessary, of the value of +the slave, or the slave must be given in compensation.</p> + +<p>The owner, but not the part-owner, may cohabit with any of his female slaves who +is a Mohammadan, a Christian, or a Jewess, if he has not married her to another man; +but not with two or more who are sisters, or who are related to each other in any of +the degrees which would prevent their both being his wives at the same time if they +were free: after having so lived with one, he must entirely relinquish such intercourse +with her before he can do the same with another who is so related to her. He cannot +have this intercourse with a pagan slave. A Christian or Jew may have slaves, but not +enjoy the privilege above mentioned with one who is a Mohammadan. The master +must wait a certain period (generally from a month to three months) after the acquisition +of a female slave, before he can have such intercourse with her. If he find any +fault in her within three days, he is usually allowed to return her.</p> + +<p>When a man, from being the husband, becomes the master, of a slave, the marriage +is dissolved, and he cannot continue to live with her but as her master, enjoying, however, +all a master's privileges; unless he emancipates her; in which case he may again +take her as his wife with her consent. In like manner, when a woman, from being the +wife, becomes the possessor, of a slave, the marriage is dissolved, and cannot be renewed +unless she emancipates him, and he consents to the re-union.</p> + +<p>Complete and immediate emancipation is sometimes granted to a slave gratuitously, +or for a future pecuniary compensation. It is conferred by means of a written document, +or by a verbal declaration (expressed in the words, "Thou art free," or some +similar phrase) in the presence of two witnesses, or by returning the certificate of sale +obtained from the former owner. Future emancipation is sometimes covenanted to be +granted on the fulfilment of certain conditions; and more frequently, to be conferred on +the occasion of the owner's death. In the latter case, the owner cannot sell the slave +to whom he has made this promise: and, as he cannot alienate by will more than one-third +of the whole property that he leaves, the law ordains that, if the value of the said +slave exceeds that portion, the slave must obtain and pay the additional sum. When +a female slave has borne a child to her master, and he acknowledges the child to be +his own, he cannot sell this slave, and she becomes free on his death.</p> + +<p>Abyssinian and white female slaves are kept by many men of the middle and higher +classes, and often instead of wives, as requiring less expense, and being more subservient; +but they are generally indulged with the same luxuries as free ladies; their +vanity is gratified by costly dresses and ornaments, and they rank high above free servants; +as do also the male slaves. Those called Abyssinians appear to be a mixed race +between negroes and whites; and are from the territories of the Gallas. They are<span class='pagenum'><a name="Page_57" id="Page_57">57</a></span> +mostly kidnapped and sold by their own countrymen. The negro female slaves, as few +of them have considerable personal attractions (which is not the case with the Abyssinians, +many of whom are very beautiful), are usually employed only in cooking, and +other menial offices. The female slaves of the higher classes are often instructed in plain +needlework and embroidery, and sometimes in music and dancing. Formerly, many of +them possessed sufficient literary accomplishments to quote largely from esteemed +poems, or even to compose extemporary verses, which they would often accompany with +the lute. The condition of many concubine slaves is happy; and that of many, quite +the contrary. These, and all other slaves of either sex, are generally treated with +kindness; but at first they are usually importuned, and not unfrequently used with +much harshness, to induce them to embrace the Mohammadan faith; which almost all +of them do. Their services are commonly light: the usual office of the male white +slave, who is called "memlook," is that of a page, or a military guard. Eunuchs are +employed as guardians of the women; but only in the houses of men of high rank, or of +great wealth: on account of the important and confidential office which they fill, they +are generally treated in public with especial consideration. I used to remark, in Cairo, +that few persons saluted me with a more dignified and consequential air than these +pitiable but self-conceited beings. Most of them are Abyssinians or Negroes. Indeed, +the slaves in general take too much advantage of the countenance of their masters, +especially when they belong to men in power. The master is bound to afford his slaves +proper food and clothing, or to let them work for their own support, or to sell, give +away, or liberate them. It is, however, considered disgraceful for him to sell a slave +who has been long in his possession; and it seldom happens that a master emancipates +a female slave, without marrying her to some man able to support her, or otherwise providing +for her.</p> + +<p>The Prophet strongly enjoined the duty of kindness to slaves. "Feed your memlooks," +said he, "with food of that which ye eat, and clothe them with such clothing as +ye wear; and command them not to do that which they are unable."<a name="FNanchor_122" id="FNanchor_122"></a><a href="#Footnote_122" class="fnanchor">122</a>—These precepts +are generally attended to, either entirely or in a great degree. Some other sayings of +the Prophet on this subject well deserve to be mentioned; as the following:—"He who +beats his slave without fault, or slaps him on the face, his atonement for this is freeing +him."—"A man who behaves ill to his slave will not enter into paradise."—"Whoever +is the cause of separation between mother and child, by selling or giving, God will separate +him from his friends on the day of resurrection."—"When a slave wishes well to +his master, and worships God well, for him are double rewards."<a name="FNanchor_123" id="FNanchor_123"></a><a href="#Footnote_123" class="fnanchor">123</a>—It is related of +'Othmán, "that he twisted the ear of a memlook belonging to him, on account of disobedience, +and afterwards, repenting of it, ordered him to twist <i>his</i> ear in like manner: +but he would not. 'Othmán urged him, and the memlook advanced, and began to +wring it by little and little. He said to him, 'Wring it hard; for I cannot endure the +punishment of the day of judgment [on account of this act].' The memlook answered, +'O my master, the day that thou fearest, I also fear.'"—"It is related also of Zeyn-el-'Ábideen, +that he had a memlook who seized a sheep, and broke its leg; and he said to +him, 'Why didst thou this?' He answered, 'To provoke thee to anger.' 'And I,' said +he, 'will provoke to anger him who taught thee; and he is Iblees: go, and be free, for +the sake of God.'"<a name="FNanchor_124" id="FNanchor_124"></a><a href="#Footnote_124" class="fnanchor">124</a>—Many similar anecdotes might be added; but the general assertions +of travellers in the East are more satisfactory evidence in favour of the humane conduct +of most Muslims to their slaves.</p> + +<p>It sometimes happens, though rarely, that free girls are sold as slaves.<a name="FNanchor_125" id="FNanchor_125"></a><a href="#Footnote_125" class="fnanchor">125</a> A remarkable +instance is related in the "Mir-át ez-Zemán."<a name="FNanchor_126" id="FNanchor_126"></a><a href="#Footnote_126" class="fnanchor">126</a>—Fáṭimeh, surnamed Ghareeb, a +slave of the Khaleefeh El-Moạtaṣim, the son of Hároon, was a poetess, accomplished +in singing and calligraphy, and extremely beautiful. Her mother was an orphan; and</p> + +<p><span class='pagenum'><a name="Page_58" id="Page_58">58</a></span></p><p>Jaạfar, the famous Wezeer of Hároon Er-Rasheed, took her as his wife; but his father, +Yaḥyà, reproached him for marrying a woman whose father and mother were unknown, +and he therefore removed her from his own residence to a neighbouring house, where +he frequently visited her; and she bore him a daughter, the above-mentioned Ghareeb, +and died. Jaạfar committed her infant to the care of a Christian woman, to nurse; and, +on the overthrow of his family, this woman sold her young charge as a slave. El-Emeen, +the successor of Er-Rasheed, bought her of a man named Sumbul, but never +paid her price; and when he was killed, she returned to her former master; but on the +arrival of El-Ma-moon at Baghdád, she was described to him, and he compelled Sumbul +to sell her to him. This Sumbul loved her so passionately, that he died of grief at her +loss. On the death of El-Ma-moon, his successor, El-Moạtaṣim, bought her for a hundred +thousand dirhems, and emancipated her. The historian adds, that she composed several +well-known airs and verses.</p> + +<p><span class="smcap">Note <a name="I14" id="I14">14.</a></span> An Arab who is married to his cousin generally calls her by this appellation +rather than that of wife, as the tie of blood is, to him, in every respect, stronger +than that of matrimony.</p> + +<p><span class="smcap">Note <a name="I15" id="I15">15.</a></span>—<i>On Magic.</i> The Arabs and other Mohammadans enjoy a remarkable +advantage over <i>us</i> in the composition of works of fiction: in the invention of incidents +which <i>we</i> should regard as absurd in the extreme, <i>they</i> cannot be accused by their +countrymen of exceeding the bounds of probability. A case similar to that here +described was related to me as a fact, in Cairo. A person in that city, I was told, was +suddenly surprised by the disappearance of his brother, and by finding, in his place, an +ass: but this animal increased his astonishment, and that of every person who beheld +him, by manifesting a sagacity singularly opposed to the proverbial dulness of the +generality of his species. Yet, strange as it may seem, it was not imagined that this +brute was the lost man in a transformed state, till, one day, an old woman, seeing him, +quickly covered her face, and declared the fact. She discovered this by her knowledge +of magic; and, by her skill in this art, she agreed to restore the enchanted person to +his proper shape. Having collected a number of herbs, she boiled them in a large +vessel; and when the decoction had cooled, she took the vessel, and, muttering a +certain spell, threw its contents over the animal, endeavouring to do so in such a +manner that every part of it should be wetted. Every part of it <i>was</i> wetted, excepting +one hind-foot; and, accordingly, it was restored to the original human form, with the +exception of one foot, which remained like that of an ass.</p> + +<p>An implicit belief in magic is entertained by almost all Muslims; and he, among +them, who denies its truth, they regard as a freethinker, or an infidel. Some are of +opinion that it ceased on the mission of Moḥammad; but these are comparatively +few. Many of the most learned Muslims, to the present age, have deeply studied +it; and a much greater number of persons of inferior education (particularly school-masters) +have, more or less, devoted their time and talents to the pursuit of this +knowledge. Recourse is had to it for the discovery of hidden treasures, for alchymical +purposes, for the acquisition of the knowledge of futurity, to procure offspring, to +obtain the affection of a beloved object, to effect cures, to guard against the influence +of the evil eye, to afflict or kill an enemy or a rival, and to attain various other objects +of desire.</p> + +<p>There are two descriptions of magic; one is spiritual, and regarded by all but freethinkers +as true; the other, natural, and denounced by the more religious and enlightened +as deceptive.</p> + +<p>I. Spiritual magic, which is termed "er-Rooḥánee" (vulgo "Rowḥánee"), chiefly +depends upon the virtues of certain names of God, and passages from the Ḳur-án, and +the agency of Angels and Jinn, or Genii. It is of two kinds: High and Low ("'Ilwee" +and "Suflee"), or Divine and Satanic ("Raḥmánee," <i>i. e.</i> relating to "the Compassionate" +[who is God], and "Sheyṭánee").<span class='pagenum'><a name="Page_59" id="Page_59">59</a></span></p> + +<p>1. Divine magic is regarded as a sublime science, and is studied only by good men, +and practised only for good purposes. Perfection in this branch of magic consists in the +knowledge of "the most great name" of God ("el-Ism el Aạẓam"); but this knowledge +is imparted to none but the peculiar favourites of Heaven. By virtue of this name, which +was engraved on his seal-ring, Suleymán (or Solomon) subjected to his dominion the +Jinn and the birds and the winds, as mentioned in a former note. By pronouncing it, +his minister Áṣaf, also, transported, in an instant, to the presence of his sovereign, in +Jerusalem, the throne of the Queen of Sheba.<a name="FNanchor_127" id="FNanchor_127"></a><a href="#Footnote_127" class="fnanchor">127</a> But this was a small miracle to effect +by such means; for, by uttering this name, a man may even raise the dead. Other +names of the Deity, commonly known, are believed to have particular efficacies when +uttered or written; as also are the names of the Prophet; and Angels and good Jinn +are said to be rendered subservient to the purposes of divine magic by means of certain +invocations. Of such names and invocations, together with words unintelligible to the +uninitiated in this science, passages from the Ḳur-án, mysterious combinations of numbers, +and peculiar diagrams and figures, are chiefly composed written charms employed +for good purposes. Enchantment, when used for benevolent purposes, is regarded by +the vulgar as a branch of lawful or divine magic; but not so by the learned; and the +same remark applies to the science of divination.</p> + +<p>2. Satanic magic, as its name implies, is a science depending on the agency of the +Devil and the inferior evil Jinn, whose services are obtained by means similar to those +which propitiate, or render subservient, the good Jinn. It is condemned by the Prophet +and all good Muslims, and only practised for bad purposes.—Enchantment, which +is termed "es-Seḥr," is almost universally acknowledged to be a branch of satanic +magic; but some few persons assert (agreeably with several tales in this work), that it +<i>may</i> be, and by some <i>has</i> been, studied with good intentions, and practised by the aid of +good Jinn; consequently, that there is such a science as <i>good</i> enchantment, which is to +be regarded as a branch of <i>divine</i> or <i>lawful</i> magic. The metamorphoses are said to be +generally effected by means of spells, or invocations to Jinn, accompanied by the +sprinkling of water or dust, &c., on the object to be transformed. Persons are said to +be enchanted in various ways: some, paralyzed, or even deprived of life; others, affected +with irresistible passion for certain objects; others, again, rendered demoniacs; and +some, transformed into brutes, birds, &c. The evil eye is believed to enchant in a very +powerful and distressing manner. This was acknowledged even by the Prophet.<a name="FNanchor_128" id="FNanchor_128"></a><a href="#Footnote_128" class="fnanchor">128</a> +Diseases and death are often attributed to its influence. Amulets, which are mostly +written charms, of the kind above described, are worn by many Muslims with the view +of counteracting, or preserving from, enchantment; and for the same purpose, many +ridiculous ceremonies are practised.—Divination, which is termed "el-Kiháneh," is pronounced, +on the highest authority, to be a branch of satanic magic; though not believed +to be so by all Muslims. According to an assertion of the Prophet, what a fortune-teller +says may sometimes be true; because one of the Jinn steals away the truth, and +carries it to the magician's ear: for the Angels come down to the region next the earth +(the lowest heaven), and mention the works that have been pre-ordained in heaven; and +the Devils (or evil Jinn) listen to what the Angels say, and hear the orders predestined +in heaven, and carry them to the fortune-tellers. It is on such occasions that shooting-stars +are hurled at the Devils.<a name="FNanchor_129" id="FNanchor_129"></a><a href="#Footnote_129" class="fnanchor">129</a> It is said that "the diviner obtains the services of the +Sheyṭán by magic arts, and by names [invoked], and by the burning of perfumes, and +he informs him of secret things: for the Devils, before the mission of the Apostle of +God," it is added, "used to ascend to heaven, and hear words by stealth."<a name="FNanchor_130" id="FNanchor_130"></a><a href="#Footnote_130" class="fnanchor">130</a> That the +evil Jinn are believed still to ascend sufficiently near to the lowest heaven to hear +the conversation of the Angels, and so to assist magicians, appears from the former +quotation, and is asserted by all Muslims. The discovery of hidden treasures, before +<span class='pagenum'><a name="Page_60" id="Page_60">60</a></span>alluded to, is one of the objects for which divination is most studied.—The mode of +divination called "Ḍarb el-Mendel" is by some supposed to be effected by the aid of +evil Jinn; but the more enlightened of the Muslims regard it as a branch of natural +magic. Some curious performances of this kind, by means of a fluid mirror of ink, +have been described in my "Account of the Manners and Customs of the Modern +Egyptians," and in No. 117 of the "Quarterly Review."<a name="FNanchor_131" id="FNanchor_131"></a><a href="#Footnote_131" class="fnanchor">131</a></p> + +<p>There are certain modes of divination which cannot properly be classed under the +head of spiritual magic, but require a place between the account of this science and +that of natural magic.—The most important of these branches of Kiháneh is Astrology, +which is called "'Ilm en-Nujoom." This is studied by many Muslims in the present +day; and its professors are often employed by the Arabs to determine a fortunate +period for laying the foundation of a building, commencing a journey, &c.; but more +frequently by the Persians and Turks. The Prophet pronounced astrology to be a +branch of magic.<a name="FNanchor_132" id="FNanchor_132"></a><a href="#Footnote_132" class="fnanchor">132</a>—Another branch of Kiháneh is Geomancy, called "Ḍarb er-Raml;" +a mode of divination from certain marks made on sand (whence its appellation), or on +paper; and said to be chiefly founded on astrology.—The science called "ez-Zijr," or +"el-'Eyáfeh," is a third branch of Kiháneh; being divination or auguration chiefly from +the motions and positions, or postures, of birds, or of gazelles and other beasts of the +chase. Thus, what was termed a "Sáneḥ," that is, such an animal standing or passing +with its right side towards the spectator, was esteemed among the Arabs as of good +omen; and a "Báreḥ," or an animal of this kind with its left side towards the spectator, +was held as inauspicious.<a name="FNanchor_133" id="FNanchor_133"></a><a href="#Footnote_133" class="fnanchor">133</a>—"El-Ḳiyáfeh," under which term are included Chiromancy +and its kindred sciences, is a fourth branch of Kiháneh.—"Et·Tefá-ul," or the taking +an omen, particularly a good one, from a name or words accidentally heard or seen, or +chosen from a book, belongs to the same science. The taking a "fál," or omen, from +the Ḳur-án is generally held to be lawful.—Various trifling events are considered as +ominous. For instance, a Sulṭán quitting his palace with his troops, a standard +happened to strike a "thureiyà" (a cluster of lamps, so called from resembling the +Pleiades), and broke them: he drew from this an evil omen, and would have relinquished +the expedition; but one of his chief officers said to him, "O our lord, thy +standards have reached the Pleiades;"—and, being relieved by this remark, he proceeded, +and returned victorious.<a name="FNanchor_134" id="FNanchor_134"></a><a href="#Footnote_134" class="fnanchor">134</a>—The interpretation of dreams, "Taạbeer el-Menámát," +must also be classed among the branches of this science. According to the Prophet, it +is the only branch of divination worthy of dependance. "Good dreams," said he, "are +one of the parts of prophecy," and "nothing else of prophecy remains." "Good dreams +are from God; and false dreams, from the Devil." "When any one of you has a bad +dream, spit three times over your left shoulder, and seek protection with God from the +Devil thrice; and turn from the side on which the dream was, to the other."<a name="FNanchor_135" id="FNanchor_135"></a><a href="#Footnote_135" class="fnanchor">135</a> This +rule is observed by many Muslims. Dreams are generally so fully relied upon by them as +to be sometimes the means of deciding contested points in history and science. The +sight, in a dream, of anything green or white, or of water, is considered auspicious; +anything black or red, or fire, inauspicious.—The distinction of fortunate and unfortunate +days should also here be mentioned. Thursday and Friday, especially the latter, +are considered fortunate; Monday and Wednesday, doubtful; Sunday, Tuesday, and +Saturday, especially the last, unfortunate. It is said that there are seven evil days in +every [lunar] month; namely, the third, on which Ḳábeel (or Cain) killed Hábeel +(Abel); the fifth, on which God cast down Adam from paradise, and afflicted the +people of Yoonus (Jonas), and on which Yoosuf (or Joseph) was cast into the well; the +thirteenth, on which God took away the wealth of Eiyoob (or Job), and afflicted him, +<span class='pagenum'><a name="Page_61" id="Page_61">61</a></span>and took away the kingdom from Suleymán (or Solomon), and on which the Jews killed +the prophets; the sixteenth, on which God exterminated and buried the people of Looṭ +(or Lot), and transformed three hundred Christians into swine, and Jews into apes, +and on which the Jews sawed asunder Zekereeyà (or Zachariah); the twenty-first, on +which Pharaoh was born, and on which he was drowned, and on which his nation was +afflicted with the plagues; the twenty-fourth, on which Numrood<a name="FNanchor_136" id="FNanchor_136"></a><a href="#Footnote_136" class="fnanchor">136</a> (or Nimrod) killed +seventy women, and cast El-Khaleel (or Abraham) into the fire, and on which was +slaughtered the camel of Ṣáleḥ; and the twenty-fifth, on which the suffocating wind +was sent upon the people of Hood.<a name="FNanchor_137" id="FNanchor_137"></a><a href="#Footnote_137" class="fnanchor">137</a></p> + +<p>II. Natural magic, which is called "es-Seemiyà," is regarded by most persons of the +more enlightened classes of Muslims as altogether a deceptive art, no more worthy of +respect than legerdemain; but it seems to be nearly allied to enchantment; for it is +said to effect, in appearance, the most wonderful transformations, and to cause the most +extraordinary visions; affecting the senses and imagination in a manner similar to +opium. This and other drugs are supposed, by some persons, to be the chief means by +which such illusions are caused; and perfumes, which are generally burnt in these +performances, may operate in a similar manner. As such things are employed in performances +of the kind called "Ḍarb el-Mendel," before mentioned, these feats are regarded +by many as effected by natural magic, notwithstanding what has been said +above respecting the services of evil Jinn being procured by means of perfumes.—Alchymy +("el-Keemiyà") is a branch of natural magic. It is studied by many Muslims +of the present day, and by some of considerable talents and attainments.</p> + +<p>The most celebrated of the magicians who have gained notoriety in Egypt during +the course of the last hundred years, was the sheykh Aḥmad Ṣádoomeh, who flourished +somewhat more than sixty years ago—I write in 1837. Several persons of Cairo, men +of intelligence and of good education, have related to me various most marvellous stories +of his performances, on the authority of eye-witnesses whom they considered veracious; +but a more credible account of this magician I have found in the work of an excellent +historian of Modern Egypt. This author mentions the sheykh Ṣádoomeh as an aged +man, of venerable appearance, who derived his origin from the town of Semennood, in +the Delta, and who acquired a very great and extensive celebrity for his attainments in +spiritual and natural magic, and for holding converse, face to face, with Jinn, and +causing them to appear to other persons, even to the blind, as men acquainted with +him informed the historian. His contemporaries, says this writer, entertained various +opinions respecting him; but, among them, a famous grammarian and general scholar, +the sheykh Ḥasan El-Kafráwee, regarded him as a first-rate saint, who performed evident +miracles; this learned man pronouncing as such the effects of "his legerdemain and +natural magic." His fame he describes as having increased until he was induced to try +an unlucky experiment. A Memlook chief, Yoosuf Bey, saw some magic characters +written on the body of one of his female slaves, and, exasperated by jealousy, commanded +her, with a threat of instant death, to tell him who had done this. She +confessed that a woman had taken her to the sheykh Ṣádoomeh, and that he had written +this charm to attract to her the Bey's love. Upon hearing this, he instantly sent some +attendants to seize the magician, and to put him to death, and throw him into the Nile; +which was done.<a name="FNanchor_138" id="FNanchor_138"></a><a href="#Footnote_138" class="fnanchor">138</a> But the manner in which the seizure was made, as related to me by +one of my friends, deserves to be mentioned. Several persons, one after another, +endeavoured to lay hold upon him; but every arm that was stretched forth for this +purpose was instantly paralyzed, through a spell muttered by the magician; until a +man behind him thrust a gag into his mouth, and so stopped his enchantments.</p> + +<p>Of the stories related to me of Ṣádoomeh's miracles, the following will serve as a +<span class='pagenum'><a name="Page_62" id="Page_62">62</a></span>specimen:—In order to give one of his friends a treat, he took him to the distance of +about half an hour's walk into the desert on the north of Cairo; here they both sat +down, upon the pebbly and sandy plain, and, the magician having uttered a spell, they +suddenly found themselves in the midst of a garden, like one of the gardens of paradise, +abounding with flowers and fruit-trees of every kind, springing up from a soil clothed +with verdure brilliant as the emerald, and irrigated by numerous streamlets of the +clearest water. A repast of the most delicious viands and fruits and wines was spread +before them by invisible hands; and they both ate to satiety, taking copious draughts +of the various wines. At length, the magician's guest sank into a deep sleep; and +when he awoke, he found himself again in the pebbly and sandy plain, with Ṣádoomeh +still by his side.—The reader will probably attribute this vision to a dose of opium or +some similar drug; and such I suppose to have been the means employed; for I cannot +doubt the integrity of the narrator, though he would not admit such an explanation; +regarding the whole as an affair of magic, effected by the operation of Jinn, like +similar relations in the present work.</p> + +<p>It may be remarked that most of the enchantments described in this work are said +to be performed by <i>women</i>; and reputed <i>witches</i> appear to have been much more +numerous in all countries than <i>wizards</i>. This fact the Muslims readily explain by a +saying of their Prophet:—That women are deficient in sense and religion:—whence +they argue that they are more inclined than men to practise what is unlawful.</p> + +<p><span class="smcap">Note <a name="I16" id="I16">16.</a></span>—<i>On the Two Grand Festivals.</i> The Muslims observe two grand 'Eeds, or +Festivals, in every year. The first of these immediately follows Ramaḍán, the month +of abstinence, and lasts three days: it is called the Minor Festival. The other, which +is called the Great Festival, commences on the tenth of +Zu-l-Ḥejjeh, the day when the +pilgrims, halting on their return from Mount 'Arafát to Mekkeh, in the Valley of Minè +(vulgarly called Munà), perform their sacrifice: the observance of this festival also +continues three days, or four.</p> + +<p>Early in the first morning, on each of these festivals, the Muslim is required to +perform a lustration of his whole person, as on the mornings of Friday; and on the +first morning of the Minor Festival, he should break his fast with a few dates or some +other light food; but on the Great Festival, he abstains from food until he has +acquitted himself of the religious duties now to be mentioned. Soon after sunrise, on +the first day of each festival, the men, dressed in new or in their best clothes, repair to +the mosque, or to a particular place appointed for the performance of the prayers of the +'Eed. On going thither, they should repeat, frequently, "God is most great!"—this, +on the Minor Festival, they should do inaudibly: on the other, aloud. The congregation, +having assembled, repeat the prayers of two rek'ahs; after which, the Khaṭeeb +recites a khuṭbeh; <i>i. e.</i> an exhortation and a prayer. On each of these festivals, in the +mosque, or place of prayer, and in the street, and at each other's houses, friends congratulate +and embrace one another; generally paying visits for this purpose; and the +great receive visits from their dependants. The young, on these occasions, kiss the +right hand of the aged; and servants or dependants do the same to their masters or +superiors, unless the latter be of high rank, in which case they kiss the end of the +hanging sleeve, or the skirt of the outer garment. Most of the shops are closed, +excepting those at which eatables and sweet drinks are sold; but the streets are filled +with people in their holiday clothes.</p> + +<p>On the Minor Festival, which, as it terminates an arduous fast, is celebrated with +more rejoicing than the other,<a name="FNanchor_139" id="FNanchor_139"></a><a href="#Footnote_139" class="fnanchor">139</a> servants and other dependants receive presents of new +articles of clothing from their masters or patrons; and the servant receives presents of +small sums of money from his master's friends, whom, if they do not visit his master, he +goes to congratulate; as well as from any former master, to whom he often takes a +<span class='pagenum'><a name="Page_63" id="Page_63">63</a></span>plateful of kaḥks. These are sweet cakes, or biscuits, of an annular form, composed of +flour and butter, with a little 'ajameeyeh (which is a thick paste consisting of butter, +honey, a little flour, and some spices) inside. They are also often sent as presents on +this occasion by other people. Another custom required of the faithful on this festival +is the giving of alms.</p> + +<p>On the Great Festival, after the prayers of the congregation, every one who can +afford it performs, with his own hand, or by that of a deputy, a sacrifice of a ram, he-goat, +cow or buffalo, or she-camel; part of the meat of which he eats, and part he gives +to the poor, or to his friends or dependants. The ram or goat should be at least one +year old; the cow or buffalo, two years; and the camel, five years; and the victim +should not have any considerable mutilation or infirmity. A cow or buffalo, or a camel, +is a sufficient sacrifice for seven persons. The clothes which were put on new at the +former festival are generally worn on this occasion; and the presents which are given +to servants and others are usually somewhat less.</p> + +<p>On each of the two festivals it is also customary, especially with the women, to visit +the tombs of relations. The party generally take with them a palm-branch, and place +it, broken in several pieces, or merely its leaves, upon the tomb or monument; or some, +instead of this, place sweet basil or other flowers. They also usually provide themselves +with sweet cakes, bread, dates, or some other kind of food, to distribute to the poor. +But their first duty, on arriving at the tomb, is to recite the Fáteḥah (the opening +Chapter of the Ḳur-án), or to employ a person to recite previously a longer chapter; +generally the thirty-sixth (or Soorat Yá-Seen); or even the whole of the book: or sometimes +the visiters recite the Fáteḥah, and, after having hired a person to perform a +longer recitation, go away before he commences. The women often stay all the days of +the festival in the cemeteries, either in tents, or in houses of their own, erected there for +their reception on these and other occasions. The tent of each party surrounds the +tomb which is the object of their visit. In the outskirts of the cemeteries, swings and +whirligigs are erected; and story-tellers, dancers, and jugglers, amuse the populace.</p> + +<p><span class="smcap">Note <a name="I17" id="I17">17.</a></span>—<i>On the Mode of Slaughtering of Animals for Food.</i> In the old translation, +the sheykh is described as preparing to slaughter the cow with a <i>mallet</i>. This is a +mistake of a serious nature; as the flesh of the victim, if so killed, would be legally +unclean. The Muslims are required to slaughter animals for food in a particular +manner. Sheep, goats, cows or bulls, and buffaloes, must be killed by cutting the +throat, at the part next the head, or any other part; dividing the windpipe, gullet, and +carotid arteries. The camel is to be slaughtered by <i>stabbing</i> the throat at the part next +the breast. Poultry, also, must be killed by cutting the throat; and so must every +tame animal of which the flesh is lawful food. The slaughterer, in every case, must be +a Muslim, a Christian, or a Jew; of either sex. On commencing the operation, he must +say, "In the name of God! God is most great!"—or at least, "In the name of God!"—but +not add, "the Compassionate, the Merciful"—for an obvious reason. Birds or +beasts of the chase may be killed by an arrow, a dog, a hawk, &c.; but the name of +God must be uttered at the time of discharging the arrow, or slipping the dog, &c. +When the beast or bird is not killed at once by the arrow, &c., it must be slaughtered +as soon as possible, in the same manner as sheep and poultry: the law, as well as +humanity, requires this.</p> + +<p><span class="smcap">Note <a name="I18" id="I18">18.</a></span>—<i>On the Influence of Eloquence and Tales upon the Arabs.</i> The main incident +upon which this work is founded, the triumph of the fascination of the tongue over a +cruel and unjust determination which nothing else could annul, might be regarded, by +persons unacquainted with the character and literature of the Arabs, as a contrivance +too improbable in its nature; but such is not the case. Perhaps there are no other +people in the world who are such enthusiastic admirers of literature, and so excited by +romantic tales, as those above named. Eloquence, with them, is lawful magic: it +exercises over their minds an irresistible influence. "I swear by God," said their<span class='pagenum'><a name="Page_64" id="Page_64">64</a></span> +Prophet, "verily abuse of infidels in verse is worse to them than arrows."<a name="FNanchor_140" id="FNanchor_140"></a><a href="#Footnote_140" class="fnanchor">140</a> This, of +course, alludes to <i>Arab</i> unbelievers.</p> + +<p>In the purest, or Heroic Age of Arabic literature, which was anterior to the triumph +of the Mohammadan religion, the conquest which the love of eloquence could achieve +over the sanguinary and vindictive feelings of the Arabs was most remarkably exemplified +in the annual twenty days' fair of 'Okáẓ, or 'Okáḍh. Respecting this fair, I shall +here insert a few particulars borrowed from an author who is at present devoting +talents of the very highest order to the study and illustration of the history and +literature of the early Arabs, and to whose conversation and writings I must acknowledge +myself indebted for most valuable information, which will often be of great +utility to me in this undertaking, as well as in every branch of my Arabic studies.</p> + +<p>The fair of 'Okáẓ "was not only a great mart opened annually to all the tribes of +Arabia; but it was also a literary congress, or rather a general concourse of virtues, of +glory and of poetry, whither the hero-poets resorted to celebrate their exploits in +rhyming verse, and peacefully to contend for every kind of honour. This fair was held +in the district of Mekkeh, between Eṭ-Ṭáïf and Nakhleh, and was opened at the new +moon of Zu-l-Ḳaạdeh; that is to say, at the commencement of a period of three sacred +months, during which all war was suspended, and homicide interdicted.... How is it +possible to conceive that men whose wounds were always bleeding, who had always acts +of vengeance to execute, vengeances to dread, could at a certain epoch impose silence +upon their animosities, so as tranquilly to sit by a mortal enemy? How could the +brave who required the blood of a father, a brother, or a son, according to the +phraseology of the desert and of the Bible,<a name="FNanchor_141" id="FNanchor_141"></a><a href="#Footnote_141" class="fnanchor">141</a> who long, perhaps, had pursued in vain the +murderer,—meet him, accost him peacefully at 'Okáẓ, and only assault with cadences +and rhymes him whose presence alone seemed to accuse him of impotence or cowardice,—him +whom he was bound to slay, under pain of infamy, after the expiration of the truce? +In fine, how could he hear a panegyric celebrating a glory acquired at his own expense, +and sustain the fire of a thousand looks, and yet appear unmoved? Had the Arabs no +longer any blood in their veins during the continuance of the fair?—These questions, so +embarrassing, ... were determined [to a great degree], during the age of Arab +paganism, in a manner the most simple and most refined.—At the fair of 'Okáẓ, the +heroes were masked [or veiled].—In the recitations and improvisations, the voice of the +orator was aided by that of a rhapsodist or crier, who was stationed near him, and repeated +his words. There is a similar office in the public prayers: it is that of the +muballigh (transmitter), who is employed to repeat in a loud voice what is said in a +lower tone by the Imám. These two facts have been revealed to me by the same +manuscript which I am translating, and upon which I am commenting. The use of the +mask [or veil] might, however, be either adopted or dispensed with, <i>ad libitum</i>; as is +proved by the narratives of a great number of quarrels begun and ended at 'Okáẓ.... +It was in this congress of the Arab poets (and almost every warriour was a poet at the +age which I am considering) that the dialects of Arabia became fused into a magic +language, the language of the Ḥejáz, which Moḥammad made use of to subvert the +world; for the triumph of Moḥammad is nothing else than the triumph of speech."<a name="FNanchor_142" id="FNanchor_142"></a><a href="#Footnote_142" class="fnanchor">142</a>—The +Ḳur-án is regarded by the Arabs as an everlasting miracle, surpassing all others, +appealing to the understanding of every generation by its inimitable eloquence. A +stronger proof of the power of language over their minds could hardly be adduced; +unless it be their being capable of receiving as a credible fact the tradition that both +genii and men were attracted by the eloquent reading of David, when he recited the +Psalms; that the wild beasts and the birds were alike fascinated; and that sometimes +there were borne out from his assembly as many as four hundred corpses of men who +died from the excessive delight with which he thus inspired them.<a name="FNanchor_143" id="FNanchor_143"></a><a href="#Footnote_143" class="fnanchor">143</a> It may be added +<span class='pagenum'><a name="Page_65" id="Page_65">65</a></span>that the recitation, or chanting, of the Ḳur-án is a favourite means of amusing the +guests at modern private festivities.</p> + +<p>In what may be termed the Middle Age of Arabic literature, commencing from the +triumph of the Mohammadan religion, and extending to the foundation of the Empire +of Baghdád, the power of eloquence over the educated classes of the Arabs probably +increased in proportion as it became less familiar to them: for, early in this age, they +began to simplify their spoken language in consequence of their intercourse with +strangers, who could not generally acquire the difficult, old dialect of their conquerors: +this, therefore, then began to be confined to literary compositions. That such a change +took place at this period appears from several anecdotes interspersed in Arabic works. +The Khaleefeh El-Weleed (who reigned near the close of the first century of the +Flight), the son of 'Abd-El-Melik, spoke so corrupt a dialect that he often could not +make himself understood by the Arabs of the desert. A ridiculous instance of the +mistakes occasioned by his use of the simplified language which is now current is +related by Abu-l-Fidà. The same author adds, that the father and predecessor of this +prince was a man of eloquence, and that he was grieved by the corrupt speech of his +son, which he considered as a defect that incapacitated him to be a future ruler of the +Arabs, as they were still great admirers of purity of speech, though so large a proportion +of them spoke a corrupt dialect; wherefore, he sent him to a house to be instructed +by a grammarian; but after the youth had remained there a long time, he returned to +his father more ignorant than before. Vulgarisms, however, would sometimes escape +from the mouth of 'Abd-El-Melik himself; yet, so sensible was he to eloquence, that, +when a learned man, with whom he was conversing, elegantly informed him of an error +of this kind, he ordered his mouth to be filled with jewels. "These," said his courteous +admonisher, "are things to be treasured up; not to be expended:"—and for this +delicate hint, he was further rewarded with thirty thousand pieces of silver, and several +costly articles of apparel.<a name="FNanchor_144" id="FNanchor_144"></a><a href="#Footnote_144" class="fnanchor">144</a>—It may be aptly added, that this Khaleefeh was, in the +beginning of his reign, an unjust monarch; and as he thus bore some slight resemblance +to our Shahriyár, so was he reclaimed to a sense of his duty by means somewhat similar. +Being, one night, unable to sleep, he called for a person to tell him a story for his +amusement. "O Prince of the Faithful," said the man thus bidden, "there was an owl +in El-Móṣil, and an owl in El-Baṣrah; and the owl of El-Móṣil demanded in marriage, +for her son, the daughter of the owl of El-Baṣrah: but the owl of El-Baṣrah said, 'I +will not, unless thou give me, as her dowry, a hundred desolate farms.' 'That I cannot +do,' said the owl of El-Móṣil, 'at present; but if our sovereign (may God, whose name +be exalted, preserve him!) live one year, I will give thee what thou desirest.'"—This +simple fable sufficed to rouse the prince from his apathy, and he thenceforward applied +himself to fulfil the duties of his station.<a name="FNanchor_145" id="FNanchor_145"></a><a href="#Footnote_145" class="fnanchor">145</a></p> + +<p>In the most flourishing age of Arabic poetry and general literature and science, +commencing from the foundation of the Empire of Baghdád, and extending to the +conquest of Egypt by the 'Osmánlee Turks, the influence of eloquent and entertaining +language upon the character of the Arab sovereigns was particularly exemplified. A +few illustrative anecdotes may here be inserted.</p> + +<p>It is related by El-Aṣma'ee, that Hároon Er-Rasheed, at a grand fête which he was +giving, ordered the poet Abu-l-'Atáhiyeh to depict, in verse, the voluptuous enjoyments +of his sovereign. The poet began thus:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i05">"Live long in safe enjoyment of thy desires, under the shadow of lofty palaces!"</span> +</div> +</div> + +<p>"Well said!" exclaimed Er-Rasheed: "and what next?"</p> + +<div class="poem"> +<div class="stanza"> +<span class="i05">"May thy wishes be abundantly fulfilled, whether at eventide or in the morning!"</span> +</div> +</div> + +<p>"Well!" again said the Khaleefeh: "then what next?"</p> + +<div class="poem"> +<div class="stanza"> +<span class="i05">"But when the rattling breath struggles in the dark cavity of the chest.</span> +<span class="i0">Then shalt thou know surely, that thou hast been only in the midst of illusions."</span> +</div> +</div> + +<p><span class='pagenum'><a name="Page_66" id="Page_66">66</a></span>—Er-Rasheed wept; and Faḍl, the son of Yaḥyà, said, "The Prince of the Faithful +sent for thee to divert him, and thou hast plunged him into grief." "Suffer him," said +the prince; "for he hath beheld us in blindness, and it displeased him to increase it."<a name="FNanchor_146" id="FNanchor_146"></a><a href="#Footnote_146" class="fnanchor">146</a></p> + +<p>The family of the Barmekees (one of the most brilliant ornaments of which was the +Wezeer Jaạfar, who has been rendered agreeably familiar to us by the many scenes in +which he is introduced in the present work) earned a noble and enduring reputation by +their attachment to literature, and the magnificent rewards they conferred on learned +men. It was peculiarly hard, therefore, that literature contributed to their melancholy +overthrow. Poets were employed by their enemies to compose songs artfully pointed +against them, to be sung before the prince to whom they owed their power. Of one +of these songs, the following lines formed a part:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i05">"Would that Hind had fulfilled the promises she made us, and healed the disease under which we suffer!</span> +<span class="i0">That she had once, at least, acted for herself! for imbecile, indeed, is he who doth not so."</span> +</div> +</div> + +<p>"Yea! By Allah! Imbecile!" exclaimed the Khaleefeh, on hearing these verses: +his jealousy was roused; and his vengeance soon after fell heavily upon his former +favourites.<a name="FNanchor_147" id="FNanchor_147"></a><a href="#Footnote_147" class="fnanchor">147</a></p> + +<p>One of the Khaleefehs having invited the poets of his day to his palace, a Bedawee, +carrying a water-jar to fill at the river, followed them, and entered with them. The +Khaleefeh, seeing this poor man with the jar on his shoulder, asked him what brought +him thither. He returned for answer these words:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i05">"Seeing that this company had girded on the saddles</span> +<span class="i05">To repair to thy overflowing river, I came with my jar."</span> +</div> +</div> + +<p>The Khaleefeh, delighted with his answer, gave orders to fill his jar with gold.<a name="FNanchor_148" id="FNanchor_148"></a><a href="#Footnote_148" class="fnanchor">148</a></p> + +<p>In the present declining age of Arabian learning (which may be said to have commenced +about the period of the conquest of Egypt by the 'Osmánlees), literary recreations +still exert a magic influence upon the Arabs. Compositions of a similar nature to +the tales of a Thousand and One Nights (though regarded by the learned as idle stories +unworthy of being classed with their literature) enable numbers of professional story-tellers +to attract crowds of delighted listeners to the coffee-shops of the East; and now +that the original of the present work is printed, and to be purchased at a moderate +price, it will probably soon, in a great measure, supersede the romances of Aboo-Zeyd, +Eẓ-Ẓáhir, and 'Antar. As a proof of the powerful fascinations with which the tales of +a Thousand and One Nights affect the mind of a highly-enlightened Muslim, it may be +mentioned that the latest native historian of Modern Egypt, the sheykh 'Abd-Er-Raḥmán +El-Jabartee, so delighted in their perusal that he took the trouble of refining +the language of a copy of them which he possessed, expunging or altering whatever +was grossly offensive to morality without the somewhat redeeming quality of wit, and +adding many facetiæ of his own, and of other literati. What has become of this copy, +I have been unable, though acquainted with several of his friends, to discover.</p> + +<p><span class="smcap">Note <a name="I19" id="I19">19.</a></span> It is a common custom among the Muslims to give a present to a person +who brings good tidings. The word (bishárah) which I render "a reward for bringing +good news," literally signifies merely "good news;" but it is often used, as in this case, +in the former sense.</p> + +<p><span class="smcap">Note <a name="I20" id="I20">20.</a></span> A Mohammadan woman is not allowed to show her face to any men +excepting certain near relations and others whom the law prohibits her from marrying. +Who these are will be mentioned in a future note, descriptive of the general laws and +ceremonies of marriage. Respectable females consider it a great disgrace to be seen +unveiled by any men but those above alluded to.</p> + +<p><span class='pagenum'><a name="Page_67" id="Page_67">67</a></span></p><p><span class="smcap">Note <a name="I21" id="I21">21.</a></span>—<i>On the</i> Deenár <i>and</i> Dirhem. The standards of gold and silver coin, +among the Arabs, were the deenár and the dirhem: therefore, in this work, I call the +former "a piece of gold," and the latter "a piece of silver." Their values have varied +considerably at different periods; but in the present work, we shall sufficiently approximate +to the truth, if we understand the average value of the former to be about ten +shillings or half a guinea; and that of the latter, about sixpence.</p> + +<p><span class="smcap">Note <a name="I22" id="I22">22.</a></span>—<i>Description of Shops.</i> In Eastern cities, most of the great thoroughfare-streets, +and many others, have a row of shops along each side, not communicating with +the superstructures; which latter are divided into separate lodgings, inhabited by +different families, and seldom by the persons who rent the shops beneath. These streets +are called, in Arabic, "Sooḳs;" and are generally termed by us, "Bázárs." A whole +street of this description, or a portion of such a street, commonly contains only or +chiefly shops appropriated to a particular trade; and is called the Sooḳ of that trade. +In general, the shop is a small recess or cell, about six or seven feet high, and between +three and four feet wide, the floor of which is even with the top of a raised seat of +stone or brick, called "maṣṭabah," between two and three feet high, and about the +same in breadth; upon which the shopkeeper usually sits.<a name="FNanchor_149" id="FNanchor_149"></a><a href="#Footnote_149" class="fnanchor">149</a> The front of the shop is +furnished with shutters; which, when closed, at night, are secured by a wooden lock. +Several of the engravings in this work will convey a better notion of shops of different +kinds than a more detailed description.</p> + +<p><span class="smcap">Note <a name="I23" id="I23">23.</a></span> Distrust in his governors and relations and acquaintance often induces +an Arab to hide his money under the paved floor of a room, or in some other place, in +his house.</p> + +<p><span class="smcap">Note <a name="I24" id="I24">24.</a></span> These words, "I give myself to thee," uttered by a woman to a man, +even without the presence of witnesses, if they cannot be easily procured, render her +his lawful wife, if he replies that he accepts her, and gives her a dowry.</p> + +<p><span class="smcap">Note <a name="I25" id="I25">25.</a></span> I have substituted "Jinneeyeh" (agreeably with the Calcutta edition of +the first two hundred nights, and because the context requires it) for "'Efreeteh," +which signifies a powerful and evil female genie.—The tale to which this note refers +may be illustrated by the following anecdote, which was related to me by a Persian +with whom I was acquainted in Cairo, named Abu-l-Ḳásim, a native of Geelán, then +superintendent of the Báshà's Printing-office at Booláḳ.</p> + +<p>One of this person's countrymen, whom he asserted to be a man of indubitable +veracity, was sitting on the roof of a house which he had hired, overlooking the Ganges, +and was passing the closing hour of the day, according to his usual custom, smoking his +Persian pipe, and feasting his eyes by gazing at the beautiful forms of Indian maidens +bathing in the river, when he beheld among them one so lovely that his heart was overpowered +with desire to have her for his wife. At nightfall she came to him, and told +him that she had observed his emotion, and would consent to become his wife; but on +the condition that he should never admit another female to take or share her place, and +that she should only be with him in the night-time. They took the marriage-vow to +each other, with none for their witness but God; and great was his happiness, till, one +evening, he saw again, among a group of girls in the river, another who excited in him +still more powerful emotions. To his surprise, this very form stood before him at the +approach of night. He withstood the temptation, mindful of his marriage-vow: she +used every allurement; but he was resolute. His fair visiter then told him that she +was his wife; that she was a Jinneeyeh; and that she would always thenceforward visit +him in the form of any female whom he might chance to prefer.</p> + +<p><span class='pagenum'><a name="Page_68" id="Page_68">68</a></span></p> +<p><span class="smcap">Note <a name="I26" id="I26">26.</a></span> This form of benediction is almost always added when the Prophet is +mentioned in a book by any of his followers, and often also in conversation.</p> + +<p><span class="smcap">Note <a name="I27" id="I27">27.</a></span> Perhaps it is needless to explain this proverb by the words of the Bible—"Vengeance +is mine; I will repay, saith the Lord." (Romans, xii. 19.) For the +honour of the Muslims I must say that this maxim is often observed by them, excepting +in cases to which the law of retaliation applies.</p> + +<p><span class="smcap">Note <a name="I28" id="I28">28.</a></span> The houses in Arabian countries generally have flat roofs, upon which, in +the summer, some of the inhabitants often sleep: the interior, therefore, is as accessible +from the roof as from the common entrance.</p> + +<p><span class="smcap">Note <a name="I29" id="I29">29.</a></span> I here steer a middle course between my usual standard copy—which +gives the story of the third sheykh more fully than I have done—and the Calcutta +edition of the first two hundred nights, which omits it altogether, as does also the copy +from which the old translation was made, perhaps on account of its uninteresting +nature.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f33" id="f33"></a><img src="images/fig33.png" width="550" height="648" alt="Tail-piece to Notes to Chapter I." title="Tail-piece to Notes to Chapter I." /></div> + +<div class="footnote"><p><a name="Footnote_111" id="Footnote_111"></a><a href="#FNanchor_111"><span class="label">111</span></a> Ḳur-án, ch. xiii. v. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_112" id="Footnote_112"></a><a href="#FNanchor_112"><span class="label">112</span></a> "El-Insán el-Kámil," by 'Abd-El-Kereem El-Jeelee, +quoted by El-Is-ḥáḳee, in his account of +Ibráheem Báshà el-Maḳtool.</p></div> + +<div class="footnote"><p><a name="Footnote_113" id="Footnote_113"></a><a href="#FNanchor_113"><span class="label">113</span></a> Mishkát el-Maṣábeeḥ, vol. i. pp. 26-34.</p></div> + +<div class="footnote"><p><a name="Footnote_114" id="Footnote_114"></a><a href="#FNanchor_114"><span class="label">114</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_115" id="Footnote_115"></a><a href="#FNanchor_115"><span class="label">115</span></a> Idem, vol. ii. p. 373.</p></div> + +<div class="footnote"><p><a name="Footnote_116" id="Footnote_116"></a><a href="#FNanchor_116"><span class="label">116</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, +section 7.</p></div> + +<div class="footnote"><p><a name="Footnote_117" id="Footnote_117"></a><a href="#FNanchor_117"><span class="label">117</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 381.</p></div> + +<div class="footnote"><p><a name="Footnote_118" id="Footnote_118"></a><a href="#FNanchor_118"><span class="label">118</span></a> For a translation of the whole of this prayer, +see "Modern Egyptians," vol. ii. ch, xii.</p></div> + +<div class="footnote"><p><a name="Footnote_119" id="Footnote_119"></a><a href="#FNanchor_119"><span class="label">119</span></a> Ḳur-án, ch. v. v. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_120" id="Footnote_120"></a><a href="#FNanchor_120"><span class="label">120</span></a> See "Modern Egyptians," vol. ii. ch. xv.</p></div> + +<div class="footnote"><p><a name="Footnote_121" id="Footnote_121"></a><a href="#FNanchor_121"><span class="label">121</span></a> These degrees of relationship will be explained +when I describe the customs relating to +marriage.</p></div> + +<div class="footnote"><p><a name="Footnote_122" id="Footnote_122"></a><a href="#FNanchor_122"><span class="label">122</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, +section 9.</p></div> + +<div class="footnote"><p><a name="Footnote_123" id="Footnote_123"></a><a href="#FNanchor_123"><span class="label">123</span></a> Mishkát el-Maṣábeeḥ, vol. ii. pp. 140 and 141.</p></div> + +<div class="footnote"><p><a name="Footnote_124" id="Footnote_124"></a><a href="#FNanchor_124"><span class="label">124</span></a> Nuzhet El-Mutaämmil, &c., <i>loco laudato</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_125" id="Footnote_125"></a><a href="#FNanchor_125"><span class="label">125</span></a> See "Modern Egyptians," vol. i. ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_126" id="Footnote_126"></a><a href="#FNanchor_126"><span class="label">126</span></a> Events of the year 227.</p></div> + +<div class="footnote"><p><a name="Footnote_127" id="Footnote_127"></a><a href="#FNanchor_127"><span class="label">127</span></a> Ḳur-án, ch. xxvii. v. 40; and Commentary of +the Jeláleyn.</p></div> + +<div class="footnote"><p><a name="Footnote_128" id="Footnote_128"></a><a href="#FNanchor_128"><span class="label">128</span></a> See "Mishḳát el-Maṣábeeḥ," vol. ii. p. 374.</p></div> + +<div class="footnote"><p><a name="Footnote_129" id="Footnote_129"></a><a href="#FNanchor_129"><span class="label">129</span></a> Idem, vol ii. pp. 384, et seqq.</p></div> + +<div class="footnote"><p><a name="Footnote_130" id="Footnote_130"></a><a href="#FNanchor_130"><span class="label">130</span></a> Account of the early Arabs, in the "Mir-át +ez-Zemán."</p></div> + +<div class="footnote"><p><a name="Footnote_131" id="Footnote_131"></a><a href="#FNanchor_131"><span class="label">131</span></a> During his last residence in Egypt, Mr. Lane +thought he had discovered a clue to the means +employed in these performances, but he afterwards +found that there were cases which remained to him +inexplicable.—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_132" id="Footnote_132"></a><a href="#FNanchor_132"><span class="label">132</span></a> Mishkát el-Maṣábeeḥ, <i>loco laudato</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_133" id="Footnote_133"></a><a href="#FNanchor_133"><span class="label">133</span></a> Mir-át ez-Zemán, <i>loco laudato</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_134" id="Footnote_134"></a><a href="#FNanchor_134"><span class="label">134</span></a> El-Is-ḥáḳee, in his account of the reign of El-Moạtaṣim, +the son of Hároon.</p></div> + +<div class="footnote"><p><a name="Footnote_135" id="Footnote_135"></a><a href="#FNanchor_135"><span class="label">135</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 388.</p></div> + +<div class="footnote"><p><a name="Footnote_136" id="Footnote_136"></a><a href="#FNanchor_136"><span class="label">136</span></a> Vulgarly pronounced Nemrood.</p></div> + +<div class="footnote"><p><a name="Footnote_137" id="Footnote_137"></a><a href="#FNanchor_137"><span class="label">137</span></a> El-Is-ḥáḳee, close of his account of the reign +of El-Emeen.</p></div> + +<div class="footnote"><p><a name="Footnote_138" id="Footnote_138"></a><a href="#FNanchor_138"><span class="label">138</span></a> El-Jabartee's Modern Egyptian History (MS. +in my possession); account of the death of Yoosuf +Bey, in the year of the Flight 1191; and account +of the death of the sheykh Ḥasan El-Kafráwee, in +the year 1202.</p></div> + +<div class="footnote"><p><a name="Footnote_139" id="Footnote_139"></a><a href="#FNanchor_139"><span class="label">139</span></a> Hence it has been called by many travellers, and even by some learned Orientalists, the Great +Feast; but it is never so called by the Arabs.</p></div> + +<div class="footnote"><p><a name="Footnote_140" id="Footnote_140"></a><a href="#FNanchor_140"><span class="label">140</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 424.</p></div> + +<div class="footnote"><p><a name="Footnote_141" id="Footnote_141"></a><a href="#FNanchor_141"><span class="label">141</span></a> Genesis ix. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_142" id="Footnote_142"></a><a href="#FNanchor_142"><span class="label">142</span></a> Lettres sur l'Histoire des Arabes avant l'Islamisme, +par Fulgence Fresnel. Paris, 1836, pp. +31, et seqq.</p></div> + +<div class="footnote"><p><a name="Footnote_143" id="Footnote_143"></a><a href="#FNanchor_143"><span class="label">143</span></a> El-Is-háḳee.</p></div> + +<div class="footnote"><p><a name="Footnote_144" id="Footnote_144"></a><a href="#FNanchor_144"><span class="label">144</span></a> El-Is-ḥáḳee.</p></div> + +<div class="footnote"><p><a name="Footnote_145" id="Footnote_145"></a><a href="#FNanchor_145"><span class="label">145</span></a> Idem.</p></div> + +<div class="footnote"><p><a name="Footnote_146" id="Footnote_146"></a><a href="#FNanchor_146"><span class="label">146</span></a> Fakhr-ed-Deen, in De Sacy's Chrestomathie Arabe, vol. i. p. 3 of the Arabic Text: 2nd edition.</p></div> + +<div class="footnote"><p><a name="Footnote_147" id="Footnote_147"></a><a href="#FNanchor_147"><span class="label">147</span></a> Ibn-Khaldoon, <i>ubi supra</i>, vol. i. p. 124 of the Arabic text.</p></div> + +<div class="footnote"><p><a name="Footnote_148" id="Footnote_148"></a><a href="#FNanchor_148"><span class="label">148</span></a> Ḥalbet el-Kumeyt (MS. in my possession), chap. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_149" id="Footnote_149"></a><a href="#FNanchor_149"><span class="label">149</span></a> The maṣṭabah, with the picturesque Arab architecture +of which it forms a part, is fast disappearing +from Egypt. In Cairo and Alexandria, +Moḥammad 'Alee ordered that the maṣṭabahs in +the thoroughfare-streets should be removed, or reduced +to about a foot in width; and interdicted +the erection of new meshrebeeyehs (projecting +windows of lattice-work), although he allowed the +old ones to remain.—<span class="smcap">Ed.</span></p></div> + +<hr /> +<p><span class='pagenum'><a name="Page_69" id="Page_69">69</a></span></p> +<div class="figcenter" style="width: 550px; position: relative;"><a name="f34" id="f34"></a><img src="images/fig34.png" width="550" height="397" alt="Head-piece to Chapter II.--The Fisherman.--Motto, 'Small things stir up great'" title="Head-piece to Chapter II.--The Fisherman.--Motto, 'Small things stir up great'" /></div> + +<h4>CHAPTER II.</h4> + +<h6>COMMENCING WITH PART OF THE THIRD NIGHT, AND ENDING WITH +PART OF THE NINTH.</h6> +<hr /> + +<h5>THE STORY OF THE FISHERMAN.</h5> + +<p>There was a certain fisherman, advanced in age, who had a wife +and three children; and though he was in indigent circumstances, it +was his custom to cast his net, every day, no more than four times. +One day he went forth at the hour of noon to the shore of the sea, +and put down his basket, and cast his net, and waited until it was +motionless in the water, when he drew together its strings, and found +it to be heavy: he pulled, but could not draw it up: so he took +the end of the cord, and knocked a stake into the shore, and tied the +cord to it. He then stripped himself, and dived round the net, and +continued to pull until he drew it out: whereupon he rejoiced, and +put on his clothes; but when he came to examine the net, he found +in it the carcass of an ass. At the sight of this he mourned, and<span class='pagenum'><a name="Page_70" id="Page_70">70</a></span> +exclaimed, There is no strength nor power but in God, the High, the +Great! This is a strange piece of fortune!—And he repeated the +following verse:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">O thou who occupiest thyself in the darkness of night, and in peril! Spare thy +trouble; for the support of Providence is not obtained by toil!<a href="#II1" class="fnanchor">1</a></span> +</div> +</div> + +<p>He then disencumbered his net of the dead ass, and wrung it +out; after which he spread it, and descended into the sea, and—exclaiming, +In the name of God!—cast it again, and waited till it had +sunk and was still, when he pulled it, and found it more heavy and +more difficult to raise than on the former occasion. He therefore +concluded that it was full of fish: so he tied it, and stripped, and +plunged and dived, and pulled until he raised it, and drew it upon +the shore; when he found in it only a large jar, full of sand and mud; +on seeing which, he was troubled in his heart, and repeated the following +words of the poet:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">O angry fate, forbear! or, if thou wilt not forbear, relent!</span> +<span class="i0">Neither favour from fortune do I gain, nor profit from the work of my hands,</span> +<span class="i0">I came forth to seek my sustenance, but have found it to be exhausted.</span> +<span class="i0">How many of the ignorant are in splendour! and how many of the wise, in obscurity!</span> +</div> +</div> + +<p>So saying, he threw aside the jar, and wrung out and cleansed his +net; and, begging the forgiveness of God for his impatience, returned +to the sea the third time, and threw the net, and waited till it had sunk +and was motionless: he then drew it out, and found in it a quantity +of broken jars and pots.</p> + +<p>Upon this, he raised his head towards heaven, and said, O God, +Thou knowest that I cast not my net more than four times; and I have +now cast it three times! Then—exclaiming, In the name of God!—he +cast the net again into the sea, and waited till it was still; when +he attempted to draw it up, but could not, for it clung to the bottom. +And he exclaimed, There is no strength nor power but in God!—and +stripped himself again, and dived round the net, and pulled it +until he raised it upon the shore; when he opened it, and found in it +a bottle<a href="#II2" class="fnanchor">2</a> of brass, filled with something, and having its mouth closed +with a stopper of lead, bearing the impression of the seal of our lord +Suleymán.<a href="#II3" class="fnanchor">3</a> At the sight of this, the fisherman was rejoiced, and said, +This I will sell in the copper-market; for it is worth ten pieces of gold. +He then shook it, and found it to be heavy, and said, I must open +it, and see what is in it, and store it in my bag; and then I will sell +the bottle in the copper-market. So he took out a knife, and picked<span class='pagenum'><a name="Page_71" id="Page_71">71</a></span> +at the lead until he extracted it from the bottle. He then laid the +bottle on the ground, and shook it, that its contents might pour out; +but there came forth from it nothing but smoke, which ascended +towards the sky, and spread over the face of the earth; at which he +wondered excessively. And after a little while, the smoke collected +together, and was condensed, and then became agitated, and was converted +into an 'Efreet, whose head was in the clouds, while his feet +rested upon the ground:<a href="#II4" class="fnanchor">4</a> his head was like a dome: his hands were +like winnowing forks;<a href="#II5" class="fnanchor">5</a> and his legs, like masts: his mouth resembled +a cavern: his teeth were like stones; his nostrils, like trumpets;<a href="#II6" class="fnanchor">6</a> +and his eyes, like lamps; and he had dishevelled and dust-coloured +hair.</p> + +<p><span class='pagenum'><a name="Page_72" id="Page_72">72</a></span></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f35" id="f35"></a><img src="images/fig35.png" width="550" height="623" alt="The 'Efreet liberated from the Bottle" title="The 'Efreet liberated from the Bottle" /></div> + +<p>When the fisherman beheld this 'Efreet, the muscles of his sides +quivered, his teeth were locked together, his spittle dried up, and he +saw not his way. The 'Efreet, as soon as he perceived him, exclaimed, +There is no deity but God: Suleymán is the Prophet of God. O +Prophet of God, slay me not; for I will never again oppose thee in +word, or rebel against thee in deed!—O Márid,<a href="#II7" class="fnanchor">7</a> said the fisherman, +dost thou say, Suleymán is the Prophet of God? Suleymán hath +been dead a thousand and eight hundred years; and we are now in +the end of time. What is thy history, and what is thy tale, and what +was the cause of thy entering this bottle? When the Márid heard +these words of the fisherman, he said, There is no deity but God! +Receive news, O fisherman!—Of what, said the fisherman, dost thou +give me news? He answered, Of thy being instantly put to a most +cruel death. The fisherman exclaimed, Thou deservest, for this news, +O master of the 'Efreets, the withdrawal of protection from thee, O +thou remote!<a href="#II8" class="fnanchor">8</a> Wherefore wouldst thou kill me? and what requires +thy killing me, when I have liberated thee from the bottle, and rescued +thee from the bottom of the sea, and brought thee up upon the dry +land?—The 'Efreet answered, Choose what kind of death thou wilt +die, and in what manner thou shalt be killed.—What is my offence, +said the fisherman, that this should be my recompense from thee? +The 'Efreet replied, Hear my story, O fisherman.—Tell it then, said +the fisherman, and be short in thy words; for my soul hath sunk down +to my feet.</p> + +<p>Know then, said he, that I am one of the heretical Jinn: I +rebelled against Suleymán the son of Dáood: I and Ṣakhr the Jinnee;<a href="#II9" class="fnanchor">9</a> +and he sent to me his Wezeer, Áṣaf the son of Barkhiyà, who +came upon me forcibly, and took me to him in bonds, and placed me +before him: and when Suleymán saw me, he offered up a prayer for +protection against me, and exhorted me to embrace the faith, and to +submit to his authority; but I refused; upon which he called for this +bottle, and confined me in it, and closed it upon me with the leaden +stopper, which he stamped with the Most Great Name: he then gave +orders to the Jinn, who carried me away, and threw me into the midst +of the sea. There I remained a hundred years; and I said in my +heart, Whosoever shall liberate me, I will enrich him for ever:—but +the hundred years passed over me, and no one liberated me: and I +entered upon another hundred years; and I said, Whosoever shall +liberate me, I will open to him the treasures of the earth;—but no +one did so: and four hundred years more passed over me, and I said,<span class='pagenum'><a name="Page_73" id="Page_73">73</a></span> +Whosoever shall liberate me, I will perform for him three wants:—but +still no one liberated me. I then fell into a violent rage, and said +within myself, Whosoever shall liberate me now, I will kill him; and +only suffer him to choose in what manner he will die. And lo, now +thou hast liberated me, and I have given thee thy choice of the manner +in which thou wilt die.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f36" id="f36"></a><img src="images/fig36.png" width="500" height="528" alt="The Fisherman enclosing the 'Efreet in the Bottle" title="The Fisherman enclosing the 'Efreet in the Bottle" /></div> + +<p>When the fisherman had heard the story of the 'Efreet, he exclaimed, +O Allah! that I should not have liberated thee but in such +a time as this! Then said he to the 'Efreet, Pardon me, and kill me +not, and so may God pardon thee; and destroy me not, lest God give +power over thee to one who will destroy thee. The Márid answered, +I must positively kill thee; therefore choose by what manner of death +thou wilt die. The fisherman then felt assured of his death; but he +again implored the 'Efreet, saying, Pardon me by way of gratitude for +my liberating thee.—Why, answered the 'Efreet, I am not going to +kill thee but for that very reason, because thou hast liberated me.—O +Sheykh of the 'Efreets, said the fisherman, do I act kindly towards +thee, and dost thou recompense me with baseness? But the proverb +lieth not that saith,—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">We did good to them, and they returned us the contrary; and such, by my life, is the conduct of the wicked.</span> +<span class="i0">Thus he who acteth kindly to the undeserving is recompensed in the same manner as the aider of Umm-'Ámir.<a href="#II10" class="fnanchor">10</a></span> +</div> +</div> + +<p>The 'Efreet, when he heard these words, answered by saying, Covet +not life, for thy death is unavoidable. Then said the fisherman within +himself, This is a Jinnee, and I am a man; and God hath given me +sound reason; therefore, I will now plot his destruction with my art +and reason, like as he hath plotted with his cunning and perfidy. So +he said to the 'Efreet, Hast thou determined to kill me? He answered, +Yes. Then said he, By the Most Great Name engraved upon the seal +of Suleymán, I will ask thee one question; and wilt thou answer it to +me truly? On hearing the mention of the Most Great Name, the +'Efreet was agitated, and trembled, and replied, Yes; ask, and be brief. +The fisherman then said, How wast thou in this bottle? It will not +contain thy hand or thy foot; how then can it contain thy whole body?—Dost +thou not believe that I was in it? said the 'Efreet. The +fisherman answered, I will never believe thee until I see thee in it. +Upon this, the 'Efreet shook, and became converted again into smoke, +which rose to the sky, and then became condensed, and entered the +bottle by little and little, until it was all enclosed; when the fisherman<span class='pagenum'><a name="Page_74" id="Page_74">74</a></span> +hastily snatched the sealed leaden stopper, and, having replaced it in +the mouth of the bottle, called out to the 'Efreet, and said, Choose +in what manner of death thou wilt die. I will assuredly throw thee +here into the sea, and build me a house on this spot; and whosoever +shall come here, I will prevent his fishing in this place, and will say to +him, Here is an 'Efreet, who, to any person that liberates him, will +propose various kinds of death, and then give him his choice of one +of them. On hearing these words of the fisherman, the 'Efreet endeavoured +to escape; but could not, finding himself restrained by the +impression of the seal of Suleymán, and thus imprisoned by the fisherman +as the vilest and filthiest and least of 'Efreets. The fisherman +then took the bottle to the brink of the sea. The 'Efreet exclaimed, +Nay! nay!—to which the fisherman answered, Yea, without fail! yea, +without fail! The Márid then addressing him with a soft voice and +humble manner, said, What dost thou intend to do with me, O fisherman? +He answered, I will throw thee into the sea; and if thou hast +been there a thousand and eight hundred years, I will make thee to +remain there until the hour of judgment. Did I not say to thee, Spare +me, and so may God spare thee; and destroy me not, lest God destroy +thee? But thou didst reject my petition, and wouldest nothing but<span class='pagenum'><a name="Page_75" id="Page_75">75</a></span> +treachery; therefore God hath caused thee to fall into my hand, and I +have betrayed thee.—Open to me, said the 'Efreet, that I may confer +benefits upon thee. The fisherman replied, Thou liest, thou accursed! +I and thou are like the Wezeer of King Yoonán<a href="#II11" class="fnanchor">11</a> and the sage Doobán.<a href="#II12" class="fnanchor">12</a>—What, +said the 'Efreet, was the case of the Wezeer of King Yoonán +and the sage Doobán, and what is their story? The fisherman +answered as follows:—</p> + +<h5>THE STORY OF KING YOONÁN AND THE SAGE DOOBÁN.</h5> + +<p>Know, O 'Efreet, that there was, in former times, in the country +of the Persians,<a href="#II13" class="fnanchor">13</a> a monarch who was called King Yoonán, possessing +great treasures and numerous forces, valiant, and having troops of +every description; but he was afflicted with leprosy, which the physicians +and sages had failed to remove; neither their potions, nor powders, +nor ointments were of any benefit to him; and none of the physicians +was able to cure him. At length there arrived at the city of this +king a great sage, stricken in years, who was called the sage Doobán: +he was acquainted with ancient Greek, Persian, modern Greek, Arabic, +and Syriac books, and with medicine and astrology, both with respect +to their scientific principles and the rules of their practical applications +for good and evil; as well as the properties of plants, dried and fresh, +the injurious and the useful: he was versed in the wisdom of the +philosophers, and embraced a knowledge of all the medical and other +sciences.</p> + +<p>After this sage had arrived in the city, and remained in it a few +days, he heard of the case of the King, of the leprosy with which God +had afflicted him, and that the physicians and men of science had +failed to cure him. In consequence of this information, he passed the +next night in deep study; and when the morning came, and diffused +its light, and the sun saluted the Ornament of the Good,<a href="#II14" class="fnanchor">14</a> he attired +himself in the richest of his apparel, and presented himself before the +King. Having kissed the ground before him, and offered up a prayer +for the continuance of his power and happiness, and greeted him in +the best manner he was able, he informed him who he was, and said, +O King, I have heard of the disease which hath attacked thy person, +and that many of the physicians are unacquainted with the means of +removing it; and I will cure thee without giving thee to drink any +potion, or anointing thee with ointment. When King Yoonán heard<span class='pagenum'><a name="Page_76" id="Page_76">76</a></span> +his words, he wondered, and said to him, How wilt thou do this? +By Allah, if thou cure me, I will enrich thee and thy children's +children, and I will heap favours upon thee, and whatever thou shalt +desire shall be thine, and thou shalt be my companion and my friend.—He +then bestowed upon him a robe of honour,<a href="#II15" class="fnanchor">15</a> and other presents, +and said to him, Wilt thou cure me of this disease without potion or +ointment? He answered, Yes; I will cure thee without any discomfort +to thy person. And the King was extremely astonished, and said, O +Sage, at what time, and on what day, shall that which thou hast +proposed to me be done? Hasten it, O my Son.—He answered, I +hear and obey.</p> + +<p>He then went out from the presence of the King, and hired a +house, in which he deposited his books, and medicines, and drugs. +Having done this, he selected certain of his medicines and drugs, +and made a goff-stick, with a hollow handle, into which he introduced +them; after which he made a ball for it, skilfully adapted; +and on the following day, after he had finished these, he went again to +the King, and kissed the ground before him, and directed him to repair +to the horse-course, and to play with the ball and goff-stick. The +King, attended by his Emeers and Chamberlains and Wezeers, went +thither, and, as soon as he arrived there, the sage Doobán presented +himself before him, and handed to him the goff-stick, saying, Take +this goff-stick, and grasp it thus, and ride along the horse-course, +and strike the ball with it with all thy force, until the palm of thy +hand and thy whole body become moist with perspiration, when the +medicine will penetrate into thy hand, and pervade thy whole body; and +when thou hast done this, and the medicine remains in thee, return to<span class='pagenum'><a name="Page_77" id="Page_77">77</a></span> +thy palace, and enter the bath,<a href="#II16" class="fnanchor">16</a> and wash thyself, and sleep: then +shalt thou find thyself cured: and peace be on thee. So King Yoonán +took the goff-stick from the sage, and grasped it in his hand, and +mounted his horse; and the ball was thrown before him, and he urged +his horse after it until he overtook it, when he struck it with all his +force; and when he had continued this exercise as long as was necessary, +and bathed and slept, he looked upon his skin, and not a vestige +of the leprosy remained: it was clear as white silver. Upon this he +rejoiced exceedingly; his heart was dilated, and he was full of +happiness.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f37" id="f37"></a><img src="images/fig37.png" width="550" height="281" alt="King Yoonán playing at Goff" title="King Yoonán playing at Goff" /></div> + +<p>On the following morning he entered the council-chamber, and +sat upon his throne; and the Chamberlains and great officers of his +court came before him. The sage Doobán also presented himself; and +when the King saw him, he rose to him in haste, and seated him by +his side. Services of food were then spread before them, and the sage +ate with the King, and remained as his guest all the day;<a href="#II17" class="fnanchor">17</a> and when +the night approached, the King gave him two thousand pieces of gold, +besides dresses of honour and other presents, and mounted him on his +own horse, and so the sage returned to his house.<a href="#II18" class="fnanchor">18</a> And the King was +astonished at his skill; saying, This man hath cured me by an external +process, without anointing me with ointment: by Allah, this is consummate +science; and it is incumbent on me to bestow favours and +honours upon him, and to make him my companion and familiar +friend as long as I live. He passed the night happy and joyful on +account of his recovery, and when he arose, he went forth again, and +sat upon his throne; the officers of his court standing before him, +and the Emeers and Wezeers sitting on his right hand and on his +left; and he called for the sage Doobán, who came, and kissed the +ground before him; and the King rose, and seated him by his side, +and ate with him, and greeted him with compliments: he bestowed +upon him again a robe of honour and other presents, and, after conversing +with him till the approach of night, gave orders that five other +robes of honour should be given to him, and a thousand pieces of gold; +and the sage departed, and returned to his house.</p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f38" id="f38"></a><img src="images/fig38.png" width="400" height="603" alt="Doobán in his Dress of Honour" title="Doobán in his Dress of Honour" /></div> + +<p>Again, when the next morning came, the King went as usual to +his council-chamber, and the Emeers and Wezeers and Chamberlains +surrounded him. Now there was, among his Wezeers, one of ill +aspect, and of evil star;<a href="#II19" class="fnanchor">19</a> sordid, avaricious, and of an envious and +malicious disposition; and when he saw that the King had made the +sage Doobán his friend, and bestowed upon him these favours, he<span class='pagenum'><a name="Page_78" id="Page_78">78</a></span> +envied him this distinction, and meditated evil against him; agreeably +with the adage which saith, There is no one void of envy;<a href="#II20" class="fnanchor">20</a>—and +another, which saith, Tyranny lurketh in the soul: power manifesteth +it, and weakness concealeth it. So he approached the King, and kissed +the ground before him, and said, O King of the age, thou art he whose +goodness extendeth to all men, and I have an important piece of +advice to give thee: if I were to conceal it from thee, I should be a +base-born wretch: therefore, if thou order me to impart it, I will do +so. The King, disturbed by these words of the Wezeer, said, What is +thy advice? He answered, O glorious King, it hath been said, by the +ancients, He who looketh not to results, fortune will not attend him:—now +I have seen the King in a way that is not right; since he hath +bestowed favours upon his enemy, and upon him who desireth the +downfall of his dominion: he hath treated him with kindness, and +honoured him with the highest honours, and admitted him to the<span class='pagenum'><a name="Page_79" id="Page_79">79</a></span> +closest intimacy: I therefore fear, for the King, the consequence of +this conduct.—At this the King was troubled, and his countenance +changed; and he said, Who is he whom thou regardest as mine enemy, +and to whom I shew kindness? He replied, O King, if thou hast +been asleep, awake! I allude to the sage Doobán.—The King said, +He is my intimate companion, and the dearest of men in my estimation; +for he restored me by a thing that I merely held in my hand, +and cured me of my disease which the physicians were unable to +remove, and there is not now to be found one like to him in the whole +world, from west to east. Wherefore, then, dost thou utter these +words against him? I will, from this day, appoint him a regular +salary and maintenance, and give him every month a thousand pieces +of gold; and if I gave him a share of my kingdom it were but a +small thing to do unto him. I do not think that thou hast said this +from any other motive than that of envy. If I did what thou desirest, +I should repent after it, as the man repented who killed his parrot.<a href="#II21" class="fnanchor">21</a></p> + +<div class="figcenter" style="width: 300px; position: relative;"><a name="f39" id="f39"></a><img src="images/fig39.png" width="300" height="338" alt="The Intelligent Parrot" title="The Intelligent Parrot" /></div> + +<h5>THE STORY OF THE HUSBAND AND THE PARROT.</h5> + +<p>There was a certain merchant, of an excessively jealous disposition, +having a wife endowed with perfect beauty, who had prevented him +from leaving his home; but an event happened which obliged him to +make a journey; and when he found his doing so to be indispensable, +he went to the market in which birds were sold, and bought +a parrot, which he placed in his house to act as a spy, that, on his +return, she might inform him of what passed during his absence; for<span class='pagenum'><a name="Page_80" id="Page_80">80</a></span> +this parrot was cunning and intelligent, and remembered whatever she +heard.<a href="#II22" class="fnanchor">22</a> So, when he had made his journey, and accomplished his +business, he returned, and caused the parrot to be brought to him, and +asked her respecting the conduct of his wife. She answered, Thy wife +has a lover, who visited her every night during thy absence:—and +when the man heard this, he fell into a violent rage, and went to his +wife, and gave her a severe beating.</p> + +<p>The woman imagined that one of the female slaves had informed +him of what had passed between her and her paramour during his +absence: she therefore called them together, and made them swear; +and they all swore that they had not told their master anything of +the matter; but confessed that they had heard the parrot relate to him +what had passed. Having thus established, on the testimony of the +slaves, the fact of the parrot's having informed her husband of her +intrigue, she ordered one of these slaves to grind with a hand-mill +under the cage, another to sprinkle water from above, and a third +to move a mirror from side to side, during the next night on which +her husband was absent; and on the following morning, when the +man returned from an entertainment at which he had been present, and +inquired again of the parrot what had passed that night during his +absence, the bird answered, O my master, I could neither see nor +hear anything, on account of the excessive darkness, and thunder, and +lightning, and rain. Now this happened during summer: so he said +to her, What strange words are these? It is now summer, when +nothing of what thou hast described ever happens.—The parrot, +however, swore by Allah the Great that what she had said was true; +and that it had so happened: upon which the man, not understanding +the case, nor knowing the plot, became violently enraged, and took +out the bird from the cage, and threw her down upon the ground with +such violence that he killed her.</p> + +<p>But after some days, one of his female slaves informed him of the +truth; yet he would not believe it, until he saw his wife's paramour +going out from his house; when he drew his sword,<a href="#II23" class="fnanchor">23</a> and slew the +traitor by a blow on the back of his neck: so also did he to his +treacherous wife; and thus both of them went, laden with the sin +which they had committed, to the fire; and the merchant discovered +that the parrot had informed him truly of what she had seen; and he +mourned grievously for her loss.</p> + +<p>When the Wezeer heard these words of King Yoonán, he said, O +King of great dignity, what hath this crafty sage—this man from<span class='pagenum'><a name="Page_81" id="Page_81">81</a></span> +whom nought but mischief proceedeth—done unto me, that I should +be his enemy, and speak evil of him, and plot with thee to destroy +him? I have informed thee respecting him in compassion for thee, +and in fear of his despoiling thee of thy happiness; and if my words +be not true, destroy me, as the Wezeer of Es-Sindibád was destroyed.—The +King asked, How was that? And the Wezeer thus answered:—</p> + +<h5>THE STORY OF THE ENVIOUS WEZEER AND THE PRINCE +AND THE GHOOLEH.</h5> + +<p>The King above mentioned had a son who was ardently fond of +the chase;<a href="#II24" class="fnanchor">24</a> and he had a Wezeer whom he charged to be always with +this son wherever he went. One day the son went forth to hunt, +and his father's Wezeer was with him; and as they rode together, they +saw a great wild beast; upon which the Wezeer exclaimed to the +Prince, Away after this wild beast! The King's son pursued it until +he was out of the sight of his attendants, and the beast also escaped +from before his eyes in the desert; and while the Prince wandered in +perplexity, not knowing whither to direct his course, he met in his way +a damsel, who was weeping. He said to her, Who art thou?—and +she answered, I am a daughter of one of the kings of India; I was in +the desert, and slumber overtook me, and I fell from my horse in a +state of insensibility, and being thus separated from my attendants, I +lost my way. The Prince, on hearing this, pitied her forlorn state, and +placed her behind him on his horse; and as they proceeded, they passed +by a ruin,<a href="#II25" class="fnanchor">25</a> and the damsel said to him, O my master, I would alight +here for a little while. The Prince therefore lifted her from his horse at +this ruin; but she delayed so long to return, that he wondered wherefore +she had loitered so, and entering after her, without her knowledge, +perceived that she was a Ghooleh,<a href="#II26" class="fnanchor">26</a> and heard her say, My children, I +have brought you to-day a fat young man:—on which they exclaimed, +Bring him in to us, O mother! that we may fill our stomachs with his +flesh. When the Prince heard their words, he felt assured of destruction; +the muscles of his sides quivered, and fear overcame him, and he +retreated. The Ghooleh then came forth, and, seeing that he appeared +alarmed and fearful, and that he was trembling, said to him, Wherefore +dost thou fear? He answered, I have an enemy of whom I am in +fear. The Ghooleh said, Thou assertest thyself to be the son of the +King. He replied, Yes.—Then, said she, wherefore dost thou not<span class='pagenum'><a name="Page_82" id="Page_82">82</a></span> +give some money to thine enemy, and so conciliate him? He answered, +He will not be appeased with money, nor with anything but life; and +therefore do I fear him: I am an injured man. She then said to him, +If thou be an injured man, as thou affirmest, beg aid of God against +thine oppressor, and He will avert from thee his mischievous design, and +that of every other person whom thou fearest. Upon this, therefore, the +Prince raised his head towards heaven, and said, O thou who answerest +the distressed when he prayeth to Thee, and dispellest evil, assist me, +and cause mine enemy to depart from me; for Thou art able to do +whatsoever Thou wilt!—and the Ghooleh no sooner heard his prayer, +than she departed from him. The Prince then returned to his father, +and informed him of the conduct of the Wezeer; upon which the +King gave orders that the minister should be put to death.<span class='pagenum'><a name="Page_83" id="Page_83">83</a></span></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f40" id="f40"></a><img src="images/fig40.png" width="550" height="611" alt="The Prince Meeting the Ghooleh" title="The Prince Meeting the Ghooleh" /></div> + +<h5>CONTINUATION OF THE STORY OF KING YOONÁN AND THE +SAGE DOOBÁN.</h5> + +<p>And thou, O King, continued the Wezeer of King Yoonán, if +thou trust in this sage, he will kill thee in the foulest manner. If +thou continue to bestow favours upon him, and to make him thine +intimate companion, he will plot thy destruction. Dost thou not see +that he hath cured thee of the disease by external means, by a thing +that thou heldest in thy hand? Therefore thou art not secure +against his killing thee by a thing that thou shalt hold in the same +manner.—King Yoonán answered, Thou hast spoken truth: the case +is as thou hast said, O faithful Wezeer: it is probable that this sage +came as a spy to accomplish my death; and if he cured me by a thing +I held in my hand, he may destroy me by a thing that I may smell: +what then, O Wezeer, shall be done respecting him? The Wezeer +answered, Send to him immediately, and desire him to come hither; +and when he is come, strike off his head, and so shalt thou avert from +thee his evil design, and be secure from him. Betray him before he +betray thee.—The King said, Thou hast spoken right.</p> + +<p>Immediately, therefore, he sent for the sage, who came, full of +joy, not knowing what the Compassionate<a href="#II27" class="fnanchor">27</a> had decreed against him, +and addressed the King with these words of the poet:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">If I fail any day to render thee due thanks, tell me for whom I have composed my verse and prose.</span> +<span class="i0">Thou hast loaded me with favours unsolicited, bestowed without delay on thy part, or excuse.</span> +<span class="i0">How then should I abstain from praising thee as thou deservest, and lauding thee both with my heart and voice?</span> +<span class="i0">Nay, I will thank thee for thy benefits conferred upon me: they are light upon my tongue, though weighty to my back.</span> +</div> +</div> + +<p>Knowest thou, said the King, wherefore I have summoned thee? +The sage answered, None knoweth what is secret but God, whose name +be exalted! Then said the King, I have summoned thee that I may +take away thy life. The sage, in the utmost astonishment at this announcement, +said, O King, wherefore wouldst thou kill me, and what +offence hath been committed by me? The King answered, It hath +been told me that thou art a spy, and that thou hast come hither to +kill me: but I will prevent thee by killing thee first:—and so saying, +he called out to the executioner, Strike off the head of this traitor, and +relieve me from his wickedness,—Spare me, said the sage, and so may<span class='pagenum'><a name="Page_84" id="Page_84">84</a></span> +God spare thee; and destroy me not, lest God destroy thee.—And he +repeated these words several times, like as I did, O 'Efreet; but thou +wouldst not let me go, desiring to destroy me.</p> + +<div class="figcenter" style="width: 300px; position: relative;"><a name="f41" id="f41"></a><img src="images/fig41.png" width="300" height="332" alt="Doobán and the Executioner" title="Doobán and the Executioner" /></div> + +<p>King Yoonán then said to the sage Doobán, I shall not be secure +unless I kill thee; for thou curedst me by a thing that I held in my +hand, and I have no security against thy killing me by a thing that I +may smell, or by some other means.—O King, said the sage, is this my +recompense from thee? Dost thou return evil for good?—The King +answered, Thou must be slain without delay. When the sage, therefore, +was convinced that the King intended to put him to death, and +that his fate was inevitable, he lamented the benefit that he had done +to the undeserving. The executioner then advanced, and bandaged his +eyes, and, having drawn his sword, said, Give permission. Upon this +the sage wept, and said again, Spare me, and so may God spare thee; +and destroy me not, lest God destroy thee! Wouldst thou return me +the recompense of the crocodile?—What, said the King, is the story +of the crocodile? The sage answered, I cannot relate it while in this +condition;<a href="#II28" class="fnanchor">28</a> but I conjure thee by Allah to spare me, and so may He +spare thee. And he wept bitterly. Then one of the chief officers of +the King arose, and said, O King, give up to me the blood of this +sage; for we have not seen him commit any offence against thee; nor +have we seen him do aught but cure thee of thy disease, which wearied +the other physicians and sages. The King answered, Ye know not +the reason wherefore I would kill the sage: it is this, that if I suffered +him to live, I should myself inevitably perish; for he who cured me +of the disease under which I suffered by a thing that I held in my<span class='pagenum'><a name="Page_85" id="Page_85">85</a></span> +hand, may kill me by a thing that I may smell; and I fear that he +would do so, and would receive an appointment on account of it; +seeing that it is probable he is a spy who hath come hither to kill +me; I must therefore kill him, and then shall I feel myself safe.—The +sage then said again, Spare me, and so may God spare thee; and +destroy me not, lest God destroy thee.</p> + +<p>But he now felt certain, O 'Efreet, that the King would put him +to death, and that there was no escape for him; so he said, O King, +if my death is indispensable, grant me some respite, that I may return +to my house, and acquit myself of my duties, and give directions to +my family and neighbours to bury me, and dispose of my medical +books; and among my books is one of most especial value, which I +offer as a present to thee, that thou mayest treasure it in thy library.—And +what, said the King, is this book? He answered, It contains +things not to be enumerated; and the smallest of the secret virtues +that it possesses is this; that, when thou hast cut off my head, if thou +open this book, and count three leaves, and then read three lines on +the page to the left, the head will speak to thee, and answer whatever +thou shalt ask. At this the King was excessively astonished, and +shook with delight, and said to him, O Sage, when I have cut off thy +head will it speak? He answered, Yes, O King; and this is a wonderful +thing.</p> + +<p>The King then sent him in the custody of guards; and the sage +descended to his house, and settled all his affairs on that day; and on +the following day he went up to the court: and the Emeers and +Wezeers, and Chamberlains and Deputies, and all the great officers +of the state, went thither also: and the court resembled a flower-garden.<a href="#II29" class="fnanchor">29</a> +And when the sage had entered, he presented himself before +the King, bearing an old book, and a small pot containing a powder: +and he sat down, and said, Bring me a tray. So they brought him +one; and he poured out the powder into it, and spread it. He then +said, O King, take this book, and do nothing with it until thou hast +cut off my head; and when thou hast done so, place it upon this tray, +and order some one to press it down upon the powder; and when this +is done, the blood will be stanched: then open the book. As soon +as the sage had said this, the King gave orders to strike off his head; +and it was done. The King then opened the book, and found that its +leaves were stuck together; so he put his finger to his mouth, and +moistened it with his spittle, and opened the first leaf, and the second, +and the third; but the leaves were not opened without difficulty. He<span class='pagenum'><a name="Page_86" id="Page_86">86</a></span> +opened six leaves, and looked at them; but found upon them no writing. +So he said, O Sage, there is nothing written in it. The head of the +sage answered, Turn over more leaves. The King did so; and in a +little while, the poison penetrated into his system; for the book was +poisoned; and the King fell back, and cried out, The poison hath +penetrated into me!—and upon this, the head of the sage Doobán +repeated these verses:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">They made use of their power, and used it tyrannically; and soon it became as though it never had existed.</span> +<span class="i0">Had they acted equitably, they had experienced equity; but they oppressed; wherefore fortune oppressed them with calamities and trials.</span> +<span class="i0">Then did the case itself announce to them, This is the reward of your conduct, and fortune is blameless.</span> +</div> +</div> + +<p>And when the head of the sage Doobán had uttered these words, +the King immediately fell down dead.<a href="#II30" class="fnanchor">30</a></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f42" id="f42"></a><img src="images/fig42.png" width="550" height="311" alt="The Death of King Yoonán" title="The Death of King Yoonán" /></div> + +<h5>CONTINUATION OF THE STORY OF THE FISHERMAN.</h5> + +<p>Now, O 'Efreet, continued the fisherman, know that if King +Yoonán had spared the sage Doobán, God had spared him; but he +refused, and desired his destruction; therefore God destroyed him: and +thou, O 'Efreet, if thou hadst spared me, God had spared thee, and I +had spared thee; but thou desiredst my death; therefore will I put +thee to death imprisoned in this bottle, and will throw thee here into +the sea. The Márid, upon this, cried out, and said, I conjure thee by +Allah, O fisherman, that thou do it not: spare me in generosity, and +be not angry with me for what I did; but if I have done evil, do thou<span class='pagenum'><a name="Page_87" id="Page_87">87</a></span> +good, according to the proverb,—O thou benefactor of him who hath +done evil, the action that he hath done is sufficient for him:—do not +therefore as Umámeh did to 'Átikeh.—And what, said the fisherman, +was their case? The 'Efreet answered, This is not a time for telling +stories, when I am in this prison; but when thou liberatest me, I will +relate to thee their case.<a href="#II31" class="fnanchor">31</a> The fisherman said, Thou must be thrown +into the sea, and there shall be no way of escape for thee from it; for I +endeavoured to propitiate thee, and humbled myself before thee, yet +thou wouldest nothing but my destruction, though I had committed +no offence to deserve it, and had done no evil to thee whatever, but +only good, delivering thee from thy confinement; and when thou didst +thus unto me, I perceived that thou wast radically corrupt: and I +would have thee know, that my motive for throwing thee into this sea, +is, that I may acquaint with thy story every one that shall take thee +out, and caution him against thee, that he may cast thee in again: +thus shalt thou remain in this sea to the end of time, and experience +varieties of torment.—The 'Efreet then said, Liberate me, for this is +an opportunity for thee to display humanity; and I vow to thee that +I will never do thee harm; but, on the contrary, will do thee a service +that shall enrich thee for ever.</p> + +<p>Upon this the fisherman accepted his covenant that he would not +hurt him, but that he would do him good; and when he had bound +him by oaths and vows, and made him swear by the Most Great Name +of God, he opened to him; and the smoke ascended until it had all +come forth, and then collected together, and became, as before, an +'Efreet of hideous form. The 'Efreet then kicked the bottle into +the sea. When the fisherman saw him do this, he made sure of +destruction, and said, This is no sign of good:—but afterwards he +fortified his heart, and said, O 'Efreet, God, whose name be exalted, +hath said, Perform the covenant, for the covenant shall be inquired +into:<a href="#II32" class="fnanchor">32</a>—and thou has covenanted with me, and sworn that thou wilt +not act treacherously towards me; therefore, if thou so act, God will +recompense thee; for He is jealous; He respiteth, but suffereth not to +escape; and remember that I said to thee as said the sage Doobán to +King Yoonán, Spare me, and so may God spare thee.</p> + +<p>The 'Efreet laughed, and, walking on before him, said, O fisherman, +follow me. The fisherman did so, not believing in his escape, until +they had quitted the neighbourhood of the city, and ascended a +mountain, and descended into a wide desert tract, in the midst of +which was a lake of water. Here the 'Efreet stopped, and ordered<span class='pagenum'><a name="Page_88" id="Page_88">88</a></span> +the fisherman to cast his net and take some fish; and the fisherman, +looking into the lake, saw in it fish of different colours, white and red +and blue and yellow; at which he was astonished; and he cast his net, +and drew it in, and found in it four fish, each fish of a different +colour from the others, at the sight of which he rejoiced. The +'Efreet then said to him, Take them to the Sulṭán,<a href="#II33" class="fnanchor">33</a> and present them +to him, and he will give thee what will enrich thee; and for the sake +of God accept my excuse, for, at present, I know no other way of rewarding +thee, having been in the sea a thousand and eight hundred +years, and not seen the surface of the earth until now: but take not +fish from the lake more than once each day: and now I commend +thee to the care of God.—Having thus said, he struck the earth with +his feet, and it clove asunder, and swallowed him.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f43" id="f43"></a><img src="images/fig43.png" width="550" height="290" alt="The Fish of Four Colours" title="The Fish of Four Colours" /></div> + +<p>The fisherman then went back to the city, wondering at all that +had befallen him with the 'Efreet, and carried the fish to his house; +and he took an earthen bowl, and, having filled it with water, put the +fish into it; and they struggled in the water: and when he had done +this, he placed the bowl upon his head, and repaired to the King's +palace, as the 'Efreet had commanded him, and, going up unto the +King, presented to him the fish; and the King was excessively +astonished at them, for he had never seen any like them in the course +of his life; and he said, Give these fish to the slave cook-maid. +This maid had been sent as a present to him by the King of the +Greeks, three days before; and he had not yet tried her skill. The +Wezeer, therefore, ordered her to fry the fish, and said to her, O +maid, the King saith unto thee, I have not reserved my tear but for +the time of my difficulty:—to-day, then, gratify us by a specimen of +thy excellent cookery, for a person hath brought these fish as a present +to the Sulṭán. After having thus charged her, the Wezeer returned, +and the King ordered him to give the fisherman four hundred pieces of<span class='pagenum'><a name="Page_89" id="Page_89">89</a></span> +gold: so the Wezeer gave them to him; and he took them in his lap, +and returned to his home and his wife, joyful and happy, and bought +what was needful for his family.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f44" id="f44"></a><img src="images/fig44.png" width="550" height="357" alt="The Fisherman shewing the Fish to the Sulṭán" title="The Fisherman shewing the Fish to the Sulṭán" /></div> + +<p>Such were the events that befell the fisherman: now we must relate +what happened to the maid.—She took the fish, and cleaned them, and +arranged them in the frying-pan, and left them until one side was +cooked, when she turned them upon the other side; and lo, the wall +of the kitchen clove asunder, and there came forth from it a damsel of +tall stature, smooth-cheeked, of perfect form, with eyes adorned with +koḥl,<a href="#II34" class="fnanchor">34</a> beautiful in countenance, and with heavy, swelling hips; wearing +a koofeeyeh<a href="#II35" class="fnanchor">35</a> interwoven with blue silk; with rings in her ears, and +bracelets on her wrists, and rings set with precious jewels on her +fingers; and in her hand was a rod of Indian cane: and she dipped +the end of the rod in the frying-pan, and said, O fish, are ye remaining +faithful to your covenant? At the sight of this, the cook-maid fainted. +The damsel then repeated the same words a second and a third time; +after which the fish raised their heads from the frying-pan, and +answered, Yes, yes. They then repeated the following verse:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">If thou return, we return; and if thou come, we come; and if thou forsake, we verily do the same.</span> +</div> +</div> + +<p>And upon this the damsel overturned the frying-pan, and departed by +the way she had entered, and the wall of the kitchen closed up again. +The cook-maid then arose, and beheld the four fish burnt like charcoal; +and she exclaimed, In his first encounter his staff broke!—and as she +sat reproaching herself, she beheld the Wezeer standing at her head; +and he said to her, Bring the fish to the Sulṭán:—and she wept, and +informed him of what had happened.<a href="#II36" class="fnanchor">36</a><span class='pagenum'><a name="Page_90" id="Page_90">90</a></span></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f45" id="f45"></a><img src="images/fig45.png" width="550" height="608" alt="The Cook-maid dressing the Fish" title="The Cook-maid dressing the Fish" /></div> + +<p>The Wezeer was astonished at her words, and exclaimed, This is +indeed a wonderful event;—and he sent for the fisherman, and when +he was brought, he said to him, O fisherman, thou must bring to us +four fish like those which thou broughtest before. The fisherman +accordingly went forth to the lake, and threw his net, and when he +had drawn it in he found in it four fish as before; and he took +them to the Wezeer, who went with them to the maid, and said to +her, Rise, and fry them in my presence, that I may witness this +occurrence. The maid, therefore, prepared the fish, and put them in +the frying-pan, and they had remained but a little while, when the +wall clove asunder, and the damsel appeared, clad as before, and +holding the rod; and she dipped the end of the rod in the frying-pan, +and said, O fish, O fish, are ye remaining faithful to your old covenant? +Upon which they raised their heads, and answered as before; and the +damsel overturned the frying-pan with the rod, and returned by the +way she had entered, and the wall closed up again.</p> + +<p>The Wezeer then said, This is an event which cannot be concealed<span class='pagenum'><a name="Page_91" id="Page_91">91</a></span> +from the King:—so he went to him, and informed him of what had +happened in his presence; and the King said, I must see this with +my own eyes. He sent, therefore, to the fisherman, and commanded +him to bring four fish like the former; granting him a delay of three +days. And the fisherman repaired to the lake, and brought the fish +thence to the King, who ordered again that four hundred pieces of +gold should be given to him; and then, turning to the Wezeer, said +to him, Cook the fish thyself here before me. The Wezeer answered, +I hear and obey. He brought the frying-pan, and, after he had +cleaned the fish, threw them into it; and as soon as he had turned +them, the wall clove asunder, and there came forth from it a negro, +in size like a bull, or like one of the tribe of 'Ád,<a href="#II37" class="fnanchor">37</a> having in his +hand a branch of a green tree; and he said, with a clear but terrifying +voice, O fish, O fish, are ye remaining faithful to your old covenant? +Upon which they raised their heads, and answered as before, Yes, yes:</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">If thou return, we return; and if thou come, we come; and if thou forsake, we verily do the same.</span> +</div> +</div> + +<p>The black then approached the frying-pan, and overturned it with the +branch, and the fish became like charcoal, and he went away as he +had come.</p> + +<p>When he had thus disappeared from before their eyes, the King +said, This is an event respecting which it is impossible to keep silence, +and there must, undoubtedly, be some strange circumstance connected +with these fish. He then ordered that the fisherman should be brought +before him, and when he had come, he said to him, Whence came +these fish? The fisherman answered, From a lake between four mountains +behind this mountain which is without thy city. The King said +to him, How many days' journey<a href="#II38" class="fnanchor">38</a> distant? He answered, O our lord +the Sulṭán, a journey of half-an-hour. And the Sulṭán was astonished, +and ordered his troops to go out immediately with him and the fisherman, +who began to curse the 'Efreet. They proceeded until they had +ascended the mountain, and descended into a wide desert tract which +they had never before seen in their whole lives; and the Sulṭán and +all the troops wondered at the sight of this desert, which was between +four mountains, and at the fish, which were of four colours, red and +white and yellow and blue. The King paused in astonishment, and +said to the troops, and to the other attendants who were with him, +Hath any one of you before seen this lake in this place? They all +answered, No. Then said the King, By Allah, I will not enter my +city, nor will I sit upon my throne, until I know the true history of<span class='pagenum'><a name="Page_92" id="Page_92">92</a></span> +this lake, and of its fish. And upon this he ordered his people to +encamp around these mountains; and they did so. He then called +for the Wezeer, who was a well-informed, sensible, prudent, and learned +man; and when he had presented himself before him, he said to him, +I desire to do a thing with which I will acquaint thee; and it is this:—I +have resolved to depart alone this night, to seek for information +respecting this lake and its fish: therefore, sit thou at the door of my +pavilion, and say to the Emeers and Wezeers and Chamberlains, The +Sulṭán is sick, and hath commanded me not to allow any person to go +in unto him:—and acquaint no one with my intention.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f46" id="f46"></a><img src="images/fig46.png" width="550" height="245" alt="The Black Palace" title="The Black Palace" /></div> + +<p>The Wezeer was unable to oppose his design; so the King disguised +himself, and slung on his sword, and withdrew himself from the midst +of his troops. He journeyed the whole of the night, until the morning, +and proceeded until the heat became oppressive to him: he then +paused to rest; after which he again proceeded the remainder of the +day and the second night until the morning, when there appeared +before him, in the distance, something black, at the sight of which he +rejoiced, and said, Perhaps I shall there find some person who will +inform me of the history of the lake and its fish. And when he +approached this black object, he found it to be a palace built of black +stones, and overlaid with iron; and one of the leaves of its doors was +open, and the other shut. The King was glad, and he stood at the +door, and knocked gently, but heard no answer; he knocked a second +and a third time, but again heard no answer: then he knocked a fourth +time, and with violence; but no one answered. So he said, It is +doubtless empty:—and he took courage, and entered from the door +into the passage, and cried out, saying, O inhabitants of the palace, +I am a stranger and a traveller! have ye any provision? And he +repeated these words a second and a third time; but heard no answer.<span class='pagenum'><a name="Page_93" id="Page_93">93</a></span> +And upon this he fortified his heart, and emboldened himself, and +proceeded from the passage into the midst of the palace; but he found +no one there, and only saw that it was furnished, and that there was, +in the centre of it, a fountain with four lions of red gold, which poured +forth the water from their mouths, like pearls and jewels: around +this were birds; and over the top of the palace was extended a net +which prevented their flying out. At the sight of these objects he was +astonished, and he was grieved that he saw no person there whom he +could ask for information respecting the lake, and the fish, and the +mountains, and the palace. He then sat down between the doors,<a href="#II39" class="fnanchor">39</a> +reflecting upon these things; and as he thus sat, he heard a voice of +lamentation from a sorrowful heart, chanting these verses:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">O fortune, thou pitiest me not, nor releasest me! See my heart is straitened between affliction and peril!</span> +<span class="i0">Will not you [O my wife] have compassion on the mighty whom love hath abased, and the wealthy who is reduced to indigence?</span> +<span class="i0">We were jealous even of the zephyr which passed over you: but when the divine decree is issued, the eye becometh blind!</span> +<span class="i0">What resource hath the archer when, in the hour of conflict, he desireth to discharge the arrow, but findeth his bow-string broken.</span> +<span class="i0">And when troubles are multiplied upon the noble-minded, where shall he find refuge from fate and from destiny?<a href="#II40" class="fnanchor">40</a></span> +</div> +</div> + +<p>When the Sulṭán heard this lamentation, he sprang upon his feet, +and, seeking the direction whence it proceeded, found a curtain suspended +before the door of a chamber; and he raised it, and beheld +behind it a young man sitting on a couch raised to the height of a cubit +from the floor. He was a handsome youth, well-shaped, and of eloquent +speech, with shining forehead, and rosy cheek, marked with a mole +resembling ambergris. The King was rejoiced at seeing him, and +saluted him; and the young man (who remained sitting, and was clad +with a vest of silk, embroidered with gold, but who exhibited traces of +grief) returned his salutation, and said to him, O my master, excuse +my not rising.—O youth! said the King, inform me respecting the +lake, and its fish of various colours, and respecting this palace, and the +reason of thy being alone in it, and of thy lamentation. When the +young man heard these words, tears trickled down his cheeks, and he +wept bitterly.<a href="#II41" class="fnanchor">41</a> And the King was astonished, and said to him, What +causeth thee to weep, O youth? He answered, How can I refrain +from weeping, when this is my state?—and so saying, he stretched +forth his hand, and lifted up the skirts of his clothing; and lo, half +of him, from his waist to the soles of his feet, was stone; and from<span class='pagenum'><a name="Page_94" id="Page_94">94</a></span> +his waist to the hair of his head, he was like other men. He then +said, Know, O King, that the story of the fish is extraordinary; if it +were engraved upon the intellect, it would be a lesson to him who +would be admonished:—and he related as follows:—</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f47" id="f47"></a><img src="images/fig47.png" width="550" height="532" alt="The Sultán discovering the Young King of the Black Islands" title="The Sultán discovering the Young King of the Black Islands" /></div> + +<h5>THE STORY OF THE YOUNG KING OF THE BLACK ISLANDS.</h5> + +<p>My father was king of the city which was here situate: his +name was Maḥmood, and he was lord of the Black Islands, and of the +four mountains. After a reign of seventy years, he died, and I succeeded +to his throne; whereupon I took as my wife the daughter of +my uncle; and she loved me excessively, so that when I absented +myself from her, she would neither eat nor drink till she saw me +again. She remained under my protection five years. After this, she +went one day to the bath; and I had commanded the cook to prepare +the supper, and entered this palace, and slept in my usual place.<a href="#II42" class="fnanchor">42</a> I +had ordered two maids to fan me;<a href="#II43" class="fnanchor">43</a> and one of them sat at my head, +and the other at my feet; but I was restless, because my wife was not +with me; and I could not sleep. My eyes were closed, but my spirit<span class='pagenum'><a name="Page_95" id="Page_95">95</a></span> +was awake; and I heard the maid at my head say to her at my feet, +O Mes'oodeh,<a href="#II44" class="fnanchor">44</a> verily our lord is unfortunate in his youth, and what +a pity is it that it should be passed with our depraved, wicked +mistress!—Perdition to unfaithful wives! replied the other: but +(added she) such a person as our lord, so endowed by nature, is not +suited to this profligate woman, who passes every night absent from +his bed.—Verily, rejoined she at my head, our lord is careless in not +making any inquiry respecting her.—Wo to thee! said the other: +hath our lord any knowledge of her conduct, or doth she leave him to +his choice? Nay, on the contrary, she contriveth to defraud him by +means of the cup of wine<a href="#II45" class="fnanchor">45</a> which he drinketh every night before he +sleepeth, putting benj<a href="#II46" class="fnanchor">46</a> into it; in consequence of which he sleepeth +so soundly that he knoweth not what happeneth, nor whither she +goeth, nor what she doeth; for, after she hath given him the wine to +drink, she dresseth herself, and goeth out from him, and is absent +until daybreak, when she returneth to him, and burneth a perfume +under his nose, upon which he awaketh from his sleep.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f48" id="f48"></a><img src="images/fig48.png" width="550" height="475" alt="The Young King on his Bed, attended by Two Maids" title="The Young King on his Bed, attended by Two Maids" /></div> + +<p>When I heard this conversation of the maids, the light became +darkness before my face, and I was hardly conscious of the approach +of night, when my cousin returned from the bath. The table was +prepared, and we ate, and sat a while drinking our wine as usual. I +then called for the wine which I was accustomed to drink before I lay +down to sleep, and she handed to me the cup; but I turned away, and, +pretending to drink it as I was wont to do, poured it into my bosom, +and immediately lay down: upon which she said, Sleep on; I wish<span class='pagenum'><a name="Page_96" id="Page_96">96</a></span> +that thou wouldst never wake again! By Allah, I abhor thee, and +abhor thy person, and my soul is weary of thy company!—She +then arose, and attired herself in the most magnificent of her apparel, +and, having perfumed herself, and slung on a sword, opened the door +of the palace, and went out. I got up immediately, and followed her +until she had quitted the palace, and passed through the streets of the +city, and arrived at the city-gates, when she pronounced some words +that I understood not; whereupon the locks fell off, and the gates +opened, and she went out, I still following her, without her knowledge. +Thence she proceeded to a space among the mounds,<a href="#II47" class="fnanchor">47</a> and arrived at +a strong edifice, in which was a ḳubbeh<a href="#II48" class="fnanchor">48</a> constructed of mud, with a +door, which she entered. I then climbed upon the roof of the ḳubbeh, +and, looking down upon her through an aperture, saw that she was +visiting a black slave, whose large lips, one of which overlapped the +other, gathered up the sand from the pebbly floor, while he lay, in a +filthy and wet condition, upon a few stalks of sugar-cane.</p> + +<p>She kissed the ground before this slave; and he raised his head +towards her, and said, Wo to thee! Wherefore hast thou remained +away until this hour? The other blacks have been here drinking wine, +and each of them has gone away with his mistress; and I refused to +drink on thy account.—She answered, O my master, and beloved of +my heart, knowest thou not that I am married to my cousin, and that +I abhor every man who resembles him, and hate myself while I am in +his company? If I did not fear to displease thee, I would reduce the +city to ruins, so that the owl and the raven should cry in it, and would +transport its stones beyond Mount Ḳáf.<a href="#II49" class="fnanchor">49</a>—Thou liest, thou infamous +woman, replied the slave; and I swear by the generosity of the blacks +(and if I speak not truth, may our valour be as the valour of the +whites), that if thou loiter as thou hast now done till this hour, I +will no longer give thee my company, nor approach thy person, thou +faithless one! Dost thou inconvenience me for the sake of thine own +pleasure, thou filthy wretch, and vilest of the whites?—When I heard +(continued the King) their words, and witnessed what passed between +them, the world became dark before my face, and I knew not where I +was.—My cousin still stood weeping, and abasing herself before him, +and said, O my beloved, and treasure of my heart, there remaineth to +me none but thee for whom I care, and if thou cast me off, alas for +me! O my beloved! O light of mine eye!—Thus she continued to +weep, and to humble herself before him, until he became pacified +towards her; upon which she rejoiced, and arose, and, having dis<span class='pagenum'><a name="Page_97" id="Page_97">97</a></span>robed +herself, said to him, O my master, hast thou here anything that +thy maid may eat? He answered, Uncover the dough-pan; it contains +some cooked rats' bones:<a href="#II50" class="fnanchor">50</a> eat of them, and pick them; and take this +earthen pot: thou wilt find in it some booẓah<a href="#II51" class="fnanchor">51</a> to drink. So she arose, +and ate and drank, and washed her hands; after which she lay down +by the side of the slave, upon the stalks of sugar-cane, and covered +herself with his tattered clothes and rags.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f49" id="f49"></a><img src="images/fig49.png" width="550" height="603" alt="The Black Slave wounded by the Young King" title="The Black Slave wounded by the Young King" /></div> + +<p>When I saw her do this, I became unconscious of my existence, +and, descending from the roof of the ḳubbeh, entered, and took the +sword from the side of my cousin, with the intention of killing them +both. I struck the slave upon his neck, and thought that he was +killed; but the blow, which I gave with the view of severing his head, +only cut the gullet and skin and flesh; and when I thought that I had +killed him, he uttered a loud snore, upon which my cousin started up, +and as soon as I had gone, took the sword, and returned it to its<span class='pagenum'><a name="Page_98" id="Page_98">98</a></span> +scabbard, and came back to the city and to the palace, and lay down +again in my bed, in which she remained until the morning.</p> + +<p>On the following day, I observed that my cousin had cut off her +hair, and put on the apparel of mourning;<a href="#II52" class="fnanchor">52</a> and she said to me, O +my cousin, blame me not for what I do; for I have received news that +my mother is dead, and that my father hath been slain in a holy war, +and that one of my two brothers hath died of a poisonous sting, and +the other by the fall of a house: it is natural, therefore, that I should +weep and mourn. On hearing these words, I abstained from upbraiding +her, and said, Do what seemeth fit to thee; for I will not oppose thee. +Accordingly, she continued mourning and weeping and wailing a whole +year; after which she said to me, I have a desire to build for myself, +in thy palace, a tomb, with a ḳubbeh, that I may repair thither alone +to mourn, and I will call it the House of Lamentations.<a href="#II53" class="fnanchor">53</a> I replied, +Do what thou seest fit. So she built for herself a house for mourning, +with a ḳubbeh in the middle of it, like the tomb of a saint;<a href="#II54" class="fnanchor">54</a> after +which she removed thither the slave, and there she lodged him. He +was in a state of excessive weakness, and unable to render her any +service, though he drank wine; and from the day on which I had +wounded him, he had never spoken; yet he remained alive, because +the appointed term of his life had not expired. My cousin every day +visited him in this tomb early and late, to weep and mourn over him, +and took to him wine to drink, and boiled meats; and thus she continued +to do, morning and evening, until the expiration of the second +year, while I patiently suffered her, till one day, I entered her apartment +unawares, and found her weeping, and slapping her face, and +repeating these verses:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">I have lost my existence among mankind since your absence; for my heart loveth none but you.</span> +<span class="i0">Take my body, then, in mercy, to the place where you are laid; and there bury me by your side:</span> +<span class="i0">And if, at my grave, you utter my name, the moaning of my bones shall answer to your call.</span> +</div> +</div> + +<p>As soon as she had finished the recitation of these verses, I said to +her, holding my drawn sword in my hand, This is the language of +those faithless women who renounce the ties of affinity, and regard not +lawful fellowship!—and I was about to strike her with the sword, and +had lifted up my arm to do so, when she rose—for she knew that it +was I who had wounded the slave—and, standing before me, pronounced +some words which I understood not, and said, May God, by +means of my enchantment, make thee to be half of stone, and half of<span class='pagenum'><a name="Page_99" id="Page_99">99</a></span> +the substance of man!—whereupon I became as thou seest, unable to +move, neither dead nor alive; and when I had been reduced to this +state, she enchanted the city and its markets and fields. The inhabitants +of our city were of four classes; Muslims, and Christians, and +Jews, and Magians; and she transformed them into fish: the white +are the Muslims; the red, the Magians; the blue, the Christians; and +the yellow, the Jews.<a href="#II55" class="fnanchor">55</a> She transformed, also, the four islands into +four mountains, and placed them around the lake; and from that time +she has continued every day to torture me, inflicting upon me a +hundred lashes with a leathern whip, until the blood flows from my +wounds; after which she puts on my upper half a vest of hair-cloth, +beneath these garments.—Having said thus, the young man wept, and +ejaculating the following verses:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">Give me patience, O Allah, to bear what Thou decreest! I will be patient, if so I may obtain thine approval.</span> +<span class="i0">I am straitened, indeed, by the calamity that hath befallen me: but the Family of the favoured Prophet shall intercede for me!<a href="#II56" class="fnanchor">56</a></span> +</div> +</div> + +<p>Upon this, the King, looking towards the young man, said to him, +O youth, thou hast increased my anxiety. And where (he added) is +this woman?—The young man answered, She is in the tomb where +the slave is lying, in the ḳubbeh; and every day, before she visits +him, she strips me of my clothing, and inflicts upon me a hundred +lashes with the whip, while I weep and cry out, unable to move so as +to repulse her. After thus torturing me, she repairs early to the slave, +with the wine and boiled meat.—By Allah, O youth, said the King, I +will do thee an act of kindness for which I shall be remembered, and a +favour which historians shall record in a biography after me.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f50" id="f50"></a><img src="images/fig50.png" width="550" height="231" alt="The Kubbeh, or Tomb" title="The Kubbeh, or Tomb" /></div> + +<p>He then sat and conversed with him until the approach of night, +upon which he arose, and waited till the first dawn of day, when he +took off his clothes, and slung on his sword, and went to the place +where the slave lay. After remarking the candles and lamps, and +perfumes and ointments, he approached the slave, and with a blow of +his sword slew him: he then carried him on his back, and threw him +into a well which he found in the palace, and, returning to the ḳubbeh, +clad himself with the slave's clothes, and lay down with the drawn +sword by his side. Soon after, the vile enchantress went to her cousin, +and, having pulled off his clothes, took the whip, and beat him, while +he cried, Ah! it is enough for me to be in this state! Have pity on +me then!—Didst thou shew pity to me, she exclaimed, and didst thou<span class='pagenum'><a name="Page_100" id="Page_100">100</a></span> +spare my lover?—She then put on him the hair-cloth vest and his +outer garments, and repaired to the slave with a cup of wine, and a +bowl of boiled meat. Entering the tomb, she wept and wailed, exclaiming, +O my master, answer me! O my master, speak to me!—and +poured forth her lamentation in the words of this verse:—</p> + +<div class="poem"> +<div class="stanza"> +<span class="i0">How long shall this aversion and harshness continue? Sufficient is the evil which my passion hath brought upon me!<a href="#II57" class="fnanchor">57</a></span> +</div> +</div> + +<p>Then, weeping as before, she exclaimed again, O my master, answer +me, and speak to me! Upon this the King, speaking in a low voice, +and adapting his tongue to the pronunciation of the blacks, ejaculated, +Ah! Ah! there is no strength nor power but in God! On hearing +these words, she screamed with joy, and fell down in a swoon; and +when she recovered, she exclaimed, Possibly my master is restored to +health! The King, again lowering his voice, as if from weakness, +replied, Thou profligate wretch, thou deservest not that I should +address thee.—Wherefore? said she. He answered, Because all the +day long thou tormentest thy husband, while he calleth out, and +imploreth the aid of God, so that thou hast prevented my sleeping +from the commencement of darkness until morning: thy husband hath +not ceased to humble himself, and to imprecate vengeance upon thee, +till he hath distracted me; and had it not been for this, I had recovered +my strength: this it is which hath prevented my answering thee.—Then, +with thy permission, she replied, I will liberate him from his +present sufferings.—Liberate him, said the King, and give us ease.</p> + +<p>She replied, I hear and obey;—and immediately arose, and went +out from the ḳubbeh to the palace, and, taking a cup, filled it with +water, and pronounced certain words over it, upon which it began to +boil like a cauldron. She then sprinkled some of it upon her cousin, +saying, By virtue of what I have uttered, be changed from thy present +state to that in which thou wast at first!—and instantly he shook, and +stood upon his feet, rejoicing in his liberation, and exclaimed, I testify<span class='pagenum'><a name="Page_101" id="Page_101">101</a></span> +that there is no deity but God, and that Moḥammad is God's Apostle; +God bless and save him! She then said to him, Depart, and return +not hither, or I will kill thee:—and she cried out in his face: so he +departed from before her, and she returned to the ḳubbeh, and said, +O my master, come forth to me that I may behold thee. He replied, +with a weak voice, What hast thou done? Thou hast relieved me +from the branch, but hast not relieved me from the root.—O my +beloved, she said, and what is the root? He answered, The people +of this city, and of the four islands: every night, at the middle hour, +the fish raise their heads, and imprecate vengeance upon me and upon +thee; and this is the cause that preventeth the return of vigour to my +body; therefore, liberate them, and come, and take my hand, and +raise me; for vigour hath already in part returned to me.</p> + +<p>On hearing these words of the King, whom she imagined to be +the slave, she said to him with joy, O my master, on my head and +my eye! In the name of Allah!<a href="#II58" class="fnanchor">58</a>—and she sprang up, full of happiness, +and hastened to the lake, where, taking a little of its water, +she pronounced over it some unintelligible words, whereupon the fish +became agitated, and raised their heads, and immediately became converted +into men as before. Thus was the enchantment removed from +the inhabitants of the city, and the city became repeopled, and the +market-streets re-erected, and every one returned to his occupation: +the mountains also became changed into islands as they were at the<span class='pagenum'><a name="Page_102" id="Page_102">102</a></span> +first. The enchantress then returned immediately to the King, whom +she still imagined to be the slave, and said to him, O my beloved, +stretch forth thy honoured hand, that I may kiss it.—Approach me, +said the King in a low voice. So she drew near to him; and he, +having his keen-edged sword ready in his hand, thrust it into her +bosom, and the point protruded from her back: he then struck her +again, and clove her in twain, and went forth.</p> + +<div class="figcenter" style="width: 350px; position: relative;"><a name="f51" id="f51"></a><img src="images/fig51.png" width="350" height="404" alt="The Sultán killing the Enchantress" title="The Sultán killing the Enchantress" /></div> + +<p>He found the young man who had been enchanted waiting his +return, and congratulated him on his safety; and the young prince +kissed his hand, and thanked him. The King then said to him, Wilt +thou remain in thy city, or come with me to my capital?—O King of +the age, said the young man, dost thou know the distance that is +between thee and thy city? The King answered, Two days and a +half.—O King, replied the young man, if thou hast been asleep, +awake: between thee and thy city is a distance of a year's journey to +him who travelleth with diligence; and thou camest in two days and +a half only because the city was enchanted: but, O King, I will never +quit thee for the twinkling of an eye. The King rejoiced at his +words, and said, Praise be to God, who hath in his beneficence given +thee to me: thou art my son; for during my whole life, I have never +been blest with a son:—and they embraced each other, and rejoiced +exceedingly. They then went together into the palace, where the +King who had been enchanted informed the officers of his court that +he was about to perform the holy pilgrimage: so they prepared for +him everything that he required; and he departed with the Sulṭán; +his heart burning with reflections upon his city, because he had been +deprived of the sight of it for the space of a year.</p> + +<p>He set forth, accompanied by fifty memlooks,<a href="#II59" class="fnanchor">59</a> and provided with +presents, and they continued their journey night and day for a whole +year, after which they drew near to the city of the Sulṭán, and the +Wezeer and the troops, who had lost all hope of his return, came forth +to meet him. The troops, approaching him, kissed the ground before +him, and congratulated him on his safe return; and he entered the +city, and sat upon the throne. He then acquainted the Wezeer with +all that had happened to the young King; on hearing which, the Wezeer +congratulated the latter, also, on his safety; and when all things were +restored to order, the Sulṭán bestowed presents upon a number of his +subjects, and said to the Wezeer, Bring to me the fisherman who presented +to me the fish. So he sent to this fisherman, who had been +the cause of the restoration of the inhabitants of the enchanted city,<span class='pagenum'><a name="Page_103" id="Page_103">103</a></span> +and brought him; and the King invested him with a dress of honour, +and inquired of him respecting his circumstances, and whether he had +any children. The fisherman informed him that he had a son and two +daughters; and the King, on hearing this, took as his wife one of the +daughters, and the young prince married the other.<a href="#II60" class="fnanchor">60</a> The King also +conferred upon the son the office of treasurer. He then sent the +Wezeer to the city of the young prince, the capital of the Black +Islands, and invested him with its sovereignty, despatching with him +the fifty memlooks who had accompanied him thence, with numerous +robes of honour to all the Emeers: and the Wezeer kissed his hands, +and set forth on his journey; while the Sulṭán and the young prince +remained. And as to the fisherman, he became the wealthiest of the +people of his age; and his daughters continued to be the wives of the +Kings until they died.</p> + +<p>But this (added Shahrazád) is not more wonderful than what +happened to the porter.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f52" id="f52"></a><img src="images/fig52.png" width="550" height="165" alt="Tail-piece to Chapter II.--The Journey home" title="Tail-piece to Chapter II.--The Journey home" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_104" id="Page_104">104</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f53" id="f53"></a><img src="images/fig53.png" width="600" height="218" alt="Head-piece to Notes to Chapter II.--The Fisherman and the dead Ass" title="Head-piece to Notes to Chapter II.--The Fisherman and the dead Ass" /></div> + +<h5>NOTES TO CHAPTER SECOND.</h5> + +<p><span class="smcap">Note <a name="II1" id="II1">1.</a></span> The sentiment expressed in this verse is one which is often heard from +the mouth of a Muslim; but generally when, his toil is ended, and its result seen; though +not unfrequently as an excuse for indolence.</p> + +<p><span class="smcap">Note <a name="II2" id="II2">2.</a></span> The bottle is here described (by the term "ḳumḳum") as of a kind commonly +used for sprinkling rose-water, &c., having a spherical or wide body, with a long +and narrow neck. I remember seeing a gilt brass bottle of this kind, of very beautiful +workmanship, for which nearly as much as ten pieces of gold was demanded.</p> + +<p><span class="smcap">Note <a name="II3" id="II3">3.</a></span> The seal of Suleymán, or Solomon, has twice been mentioned in former +notes; in No. 21 of the notes appended to the Introduction, and in No. 15 of those to +the first chapter.</p> + +<p><span class="smcap">Note <a name="II4" id="II4">4.</a></span> It is necessary to remark, that this and many other descriptions in the +present work are not designed to be understood in their literal sense. The reader will +often be required to make some allowance for Oriental hyperbole, and to distinguish +between expressions characterised by this figure, and such as are purely accordant with +Eastern grandeur and magnificence, or with Muslim superstition.</p> + +<p><span class="smcap">Note <a name="II5" id="II5">5.</a></span> The end of the winnowing-fork bears a rude resemblance to a gigantic +hand; having several long prongs of wood.</p> + +<p><span class="smcap">Note <a name="II6" id="II6">6.</a></span> Instead of "ibreeḳ" (a ewer), in the Cairo edition, I read "abwáḳ" +(trumpets), as in other editions.</p> + +<p><span class="smcap">Note <a name="II7" id="II7">7.</a></span> This appellation has been mentioned in a former note, as signifying an +evil Jinnee of the most powerful class.</p> + +<p><span class="smcap">Note <a name="II8" id="II8">8.</a></span> It is a rule observed in decent society, by the Arabs, to avoid, as much as +possible, the mention of opprobrious epithets, lest any person present should imagine +such epithets to be addressed insidiously to himself. For this reason, when any malediction +or offensive language is repeated in a story, it is usual with them to designate +the object of such language by this term, which signifies both remote or absent from +the person or persons in whose presence the words are repeated, and remote from virtue +or good. In the present instance, "remote" is an epithet substituted by Shahrazád +for some other of a gross nature, from respect to the king to whom she is relating the +story.</p> + +<p><span class="smcap">Note <a name="II9" id="II9">9.</a></span> I read "Ṣakhr el-Jinnee" for "Ṣakhr el-Jinn."—Ṣakhr was an evil +Jinnee, and a terrible enemy of Solomon. His last act of treachery to that monarch, and<span class='pagenum'><a name="Page_105" id="Page_105">105</a></span> +his fate, are thus related by commentators on the Ḳur-án.—Solomon having, through +negligence, suffered one of his women to practise idolatry under his roof, God saw fit to +punish him. It was the custom of this King, on certain occasions, "to intrust his +signet, on which his kingdom depended, with a concubine of his, named El-Emeeneh. +One day, therefore, when she had the ring in her custody, a devil [or evil Jinnee], +named Ṣakhr, came to her in the shape of Solomon, and received the ring from her; by +virtue of which he became possessed of the kingdom, and sat on the throne in the shape +which he had borrowed, making what alterations in the law he pleased. Solomon, in +the meantime, being changed in his outward appearance, and known to none of his +subjects, was obliged to wander about, and beg alms for his subsistence; till at length, +after the space of forty days, which was the time the image had been worshipped in his +house, the devil flew away, and threw the signet into the sea. The signet was immediately +swallowed by a fish, which being taken and given to Solomon, he found the +ring in its belly; and having by this means recovered the kingdom, he took Ṣakhr, and, +tying a great stone to his neck, threw him into the Lake of Tiberias."<a name="FNanchor_150" id="FNanchor_150"></a><a href="#Footnote_150" class="fnanchor">150</a></p> + +<p><span class="smcap">Note <a name="II10" id="II10">10.</a></span> "Umm-'Ámir" is an appellation of the hyena. It is scarcely necessary +to mention, that the proverb here quoted is said to have originated from the fact of a +man's having been devoured by a hyena whom he had aided against an enemy.</p> + +<p><span class="smcap">Note <a name="II11" id="II11">11.</a></span> In some copies, the personage here mentioned is called "Melik el-Yoonán," +that is, "King of Ancient Greece," or—"of the Ancient Greeks." I have +followed the Cairo edition, and that of the first two hundred nights, printed at Calcutta, +in which "Yoonán" is used as the King's proper name. See also Note 13.</p> + +<p><span class="smcap">Note <a name="II12" id="II12">12.</a></span> This is the name of the sage in most copies; but in the Cairo edition he +is called "Rooyán."</p> + +<p><span class="smcap">Note <a name="II13" id="II13">13.</a></span> In the Calcutta edition, the king is merely said to have reigned "in the +country of the Persians," as in my translation; but in the Cairo edition, he is said to +have been "in the <i>city</i> of the Persians, and the country of Roomán;" which may +perhaps mean (though this is hardly allowable) the [eastern] Roman, or later Greek, +empire; an unnecessary contradiction. (See Note 22 to Chapter x.) It is obviously +more agreeable with the story to regard him as a Persian King.</p> + +<p><span class="smcap">Note <a name="II14" id="II14">14.</a></span> "The Ornament of the Good," or—"of the Comely," is an appellation +of the Arabian prophet, who is related to have said, "The sun never riseth until it hath +saluted me." "The sun's saluting the Ornament of the Good," or "Comely," is, therefore, +a phrase not unfrequently used by Muslims merely to signify its rising.</p> + +<p><span class="smcap">Note <a name="II15" id="II15">15.</a></span>—<i>On the Rewards of Men of Literature and Science.</i> It has long been +a common custom of Eastern princes to bestow dresses of honour upon men of literature +and science, as well as upon their great officers and other servants. These dresses were +of different kinds for persons of different classes or professions. The most usual kind +was an ample coat. With dresses of this description were often given gold-embroidered +turbans; and sometimes, to Emeers (or great military officers), neck-rings or collars +(called ṭóḳs), some of which were set with jewels; as also, bracelets, and swords ornamented +with precious stones, &c.; and to Wezeers, instead of the ṭóḳ, a necklace of +jewels.<a name="FNanchor_151" id="FNanchor_151"></a><a href="#Footnote_151" class="fnanchor">151</a>—The following striking record will convey an idea of the magnificence of some +of these dresses of honour; or, in other words, of the liberality of a Muslim prince, and, +at the same time, of the very precarious nature of his favour. A person, chancing to +look at a register kept by one of the officers of Hároon Er-Rasheed, saw in it the +following entry:—"Four hundred thousand pieces of gold, the price of a dress of +honour for Jaạfar, the son of Yaḥyà, the Wezeer."—A few days after, he saw beneath +this written,—"Ten ḳeeráṭs, the price of naphtha and reeds, for burning the body of +<span class='pagenum'><a name="Page_106" id="Page_106">106</a></span>Jaạfar, the son of Yaḥyà."<a name="FNanchor_152" id="FNanchor_152"></a><a href="#Footnote_152" class="fnanchor">152</a>—The ḳeeráṭ of Baghdád was the twentieth part of a deenár, +or piece of gold.</p> + +<p>Arab princes and other great men have generally been famous for highly respecting, +and liberally rewarding, men of literature and science, and especially poets. El-Mamoon +and many others are well known to us for their patronage of the learned. +Er-Rasheed carried his condescension to them so far as to pour the water on the hands +of a blind man, Aboo-Mo'áwiyeh, one of the most learned persons of his time, previously +to his eating with him, to shew his respect for science.<a name="FNanchor_153" id="FNanchor_153"></a><a href="#Footnote_153" class="fnanchor">153</a> An anecdote of a Khaleefeh +ordering the mouth of a learned man to be filled with jewels, I have related in a former +note. To cram the mouth with sugar or sweetmeats for a polite or eloquent speech, or +piece of poetry, has been more commonly done; but the usual presents to learned men +were, and are, dresses of honour and sums of money. Ibn-'Obeyd El-Bakhteree, an +illustrious poet and traditionist, who flourished in the reign of El-Musta'een, is said to +have received so many presents, that, after his death, there were found, among the +property which he left, a hundred complete suits of dress, two hundred shirts, and five +hundred turbans.<a name="FNanchor_154" id="FNanchor_154"></a><a href="#Footnote_154" class="fnanchor">154</a> A thousand pieces of gold were often given, and sometimes ten, +twenty, or thirty, thousand, and even more, for a few verses; nay, for a single couplet.</p> + +<p>The prodigality of Arab princes to men of learning may be exemplified by the +following anecdote:—Ḥammád, surnamed Er-Ráwiyeh, or the famous reciter, having +attached himself to the Khaleefeh El-Weleed, the son of 'Abd-el-Melik, and shewn a +contrary feeling towards his brother Hishám, on the accession of the latter fled to +El-Koofeh. While there, a letter arrived from Hishám, commanding his presence at +Damascus: it was addressed to the governor, who, being ordered to treat him with +honour, gave him a purse containing a thousand pieces of gold, and despatched him +with the Khaleefeh's messenger. On his arrival at Damascus, he was conducted before +Hishám, whom he found in a splendid saloon, seated under a pavilion of red silk, surmounted +by a dome of yellow brocade, attended by two female slaves of beauty unsurpassed, +each holding a crystal ewer of wine. His admission during the presence of +members of the King's ḥareem, the reader will remark as a very unusual and high +honour: the mention of the wine may also surprise him; but this is a subject upon +which much may be said, and which will be considered on a future occasion. After +Ḥammád had given the salutation, and the Khaleefeh had returned it, the latter told +him that he had sent for him to ask respecting a couplet of which he (the Khaleefeh) +could only remember that it ended with the word "ibreeḳ," which signifies "a ewer." +The reciter reflected a while, and the lines occurred to his mind, and he repeated them. +Hishám cried out, in delight, that the lines were those he meant; drank a cup of wine, +and desired one of the female slaves to hand a cup to Ḥammád. She did so; and the +draught, he says, deprived him of one-third of his reason. The Khaleefeh desired him +to repeat the lines again, and drank a second cup; and Ḥammád was deprived of +another third of his reason in the same manner; and said, "O Prince of the Faithful, +two-thirds of my reason have departed from me." Hishám laughed, and desired him to +ask what he would before the remaining third should have gone; and the reciter said, +"One of these two female slaves." The Khaleefeh laughed again, and said, "Nay, +but both of them are thine, and all that is upon them, and all that they possess, and, +beside them, fifty thousand pieces of gold."—"I kissed the ground before him," says +Ḥammád, "and drank a third cup, and was unconscious of what happened after: I did +not awake till the close of the night, when I found myself in a handsome house, surrounded +by lighted candles, and the two female slaves were putting in order my clothes +and other things: so I took possession of the property, and departed, the happiest of +the creatures of God."<a name="FNanchor_155" id="FNanchor_155"></a><a href="#Footnote_155" class="fnanchor">155</a></p> + +<p><span class='pagenum'><a name="Page_107" id="Page_107">107</a></span></p> +<p>A whimsical story is told of a king, who denied to poets those rewards to which +usage had almost given them a claim. This king, whose name is not recorded, had the +faculty of retaining in his memory an ode after having only once heard it; and he had +a memlook who could repeat an ode that he had twice heard, and a female slave who +could repeat one that she had heard thrice. Whenever a poet came to compliment him +with a panegyrical ode, the King used to promise him that, if he found his verses to be +his original composition, he would give him a sum of money equal in weight to what +they were written upon. The poet, consenting, would recite his ode; and the King +would say, "It is not new; for I have known it some years;" and would repeat it as he +had heard it; after which he would add, "And this memlook also retains it in his +memory;" and would order the memlook to repeat it; which, having heard it twice, +from the poet and the king, he would do. The King would then say to the poet, "I +have also a female slave who can repeat it;" and on his ordering her to do so, stationed +behind the curtains, she would repeat what she had thus thrice heard: so the poet +would go away empty-handed. The famous poet El-Aṣma'ee, having heard of this +proceeding, and guessing the trick, determined upon outwitting the King; and accordingly +composed an ode made up of very difficult words; but this was not his only +preparative measure; another will be presently explained; and a third was, to assume +the dress of a Bedawee, that he might not be known, covering his face, the eyes only +excepted, with a lithám (a piece of drapery) in accordance with a custom of Arabs of +the desert. Thus disguised, he went to the palace, and, having asked permission, +entered, and saluted the King, who said to him, "Whence art thou, O brother of the +Arabs, and what dost thou desire?" The poet answered, "May God increase the power +of the King! I am a poet of such a tribe, and have composed an ode in praise of our +lord the Sulṭán."—"O brother of the Arabs," said the King, "hast thou heard of our +condition?"—"No," answered the poet; "and what is it, O King of the age?"—"It +is," replied the King, "that if the ode be not thine, we give thee no reward; and if it +be thine, we give thee the weight in money of what it is written upon."—"How," said +El-Aṣma'ee, "should I assume to myself that which belongs to another, and knowing, +too, that lying before kings is one of the basest of actions? But I agree to this +condition, O our lord the Sulṭán." So he repeated his ode. The King, perplexed, and +unable to remember any of it, made a sign to the memlook—but he had retained +nothing; and called to the female slave, but she also was unable to repeat a word. "O +brother of the Arabs," said he, "thou hast spoken truth, and the ode is thine without +doubt: I have never heard it before: produce, therefore, what it is written upon, and +we will give thee its weight in money, as we have promised."—"Wilt thou," said the +poet, "send one of the attendants to carry it?"—"To carry what?" asked the King; +"is it not upon a paper here in thy possession?"—"No, O our lord the Sulṭán," replied +the poet; "at the time I composed it I could not procure a piece of paper upon which +to write it, and could find nothing but a fragment of a marble column left me by my +father; so I engraved it upon this; and it lies in the court of the palace." He had +brought it, wrapped up, on the back of a camel. The King, to fulfil his promise, was +obliged to exhaust his treasury; and to prevent a repetition of this trick (of which he +afterwards discovered El-Aṣma'ee to have been the author), in future rewarded the +poets according to the usual custom of kings.<a name="FNanchor_156" id="FNanchor_156"></a><a href="#Footnote_156" class="fnanchor">156</a></p> + +<p>The following case is also related as an exception to the common custom of great +men, with regard to the bestowal of rewards on poets:—"A poet praised a governor in +some verses, and the latter ordered an ass's barda'ah (or stuffed saddle) and girth to be +given to him. The poet went away with them on his shoulder; and, being asked what +he had got, answered, 'I have praised our honoured lord in the best of my verses, and +he hath bestowed on me some of the most magnificent articles of his apparel.'"<a name="FNanchor_157" id="FNanchor_157"></a><a href="#Footnote_157" class="fnanchor">157</a></p> + +<p><span class="smcap">Note <a name="II16" id="II16">16.</a></span>—<i>On the Bath.</i> The ḥammám, or bath, is a favourite resort of both men +<span class='pagenum'><a name="Page_108" id="Page_108">108</a></span>and women of all classes among the Muslims who can afford the trifling expense which +it requires; and (it is said) not only of human beings, but also of evil genii; on which +account, as well as on that of decency, several precepts respecting it have been dictated +by Moḥammad. It is frequented for the purpose of performing certain ablutions +required by the religion, or by a regard for cleanliness, and for its salutary effects, and +for mere luxury.</p> + +<p>The following description of a public bath will convey a sufficient notion of those in +private houses, which are on a smaller scale, and generally consist of only two or three +chambers. The public bath comprises several apartments, with mosaic or tesselated +pavements, composed of white and black marble, and pieces of fine red tile, and sometimes +other materials. The inner apartments are covered with domes, having a number +of small, round, glazed apertures, for the admission of light. The first apartment is the +meslakh, or disrobing room, which has, in the centre, a fountain of cold water, and, +next the walls, wide benches or platforms, encased with marble. These are furnished +with mattresses and cushions for the higher and middle classes, and with mats for the +poorer sort. The inner division of the building, in the more regularly planned baths, +occupies nearly a square: the central and chief portion of it is the principal apartment, +or ḥarárah, which generally has the form of a cross. In its centre is a fountain of hot +water, rising from a base encased with marble, which serves as a seat. One of the +angles of the square is occupied by the beyt-owwal, or antechamber of the ḥarárah: in +another, is the fire over which is the boiler; and each of the other two angles is +generally occupied by two small chambers: in one of these is a tank filled with warm +water, which pours down from a spout in the dome: in the other are two taps, side by +side; one of hot, and the other of cold water, with a small trough beneath, before which +is a seat. The inner apartments are heated by the steam which rises from the fountain +and tanks, and by the contiguity of the fire; but the beyt-owwal is not so hot as the +ḥarárah, being separated from it by a door. In cold weather, the bather undresses in +the former, which has two or three raised seats, like those of the meslakh.</p> + +<p>With a pair of wooden clogs to his feet, and having a large napkin round his loins, +and generally a second wound round his head like a turban, a third over his chest, and +a fourth covering his back, he enters the ḥarárah, the heat of which causes him +immediately to perspire profusely. An attendant of the bath removes from him all +the napkins excepting the first; and proceeds to crack the joints of his fingers and +toes, &c., and several of the vertebræ of the back and neck; kneads his flesh; and rubs +the soles of his feet with a coarse earthen rasp, and his limbs and body with a woollen +bag which covers his hand as a glove; after which, the bather, if he please, plunges into +one of the tanks. He is then thoroughly washed with soap and water, and fibres of the +palm-tree, and shaved, if he wish it, in one of the small chambers which contain the taps +of hot and cold water; and returns to the beyt-owwal. Here he generally reclines upon +a mattress, and takes some light refreshment, while one of the attendants rubs the soles +of his feet, and kneads the flesh of his body and limbs, previously to his resuming his +dress. It is a common custom, now, to take a pipe and a cup of coffee during this +period of rest.</p> + +<p>The women are especially fond of the bath, and often have entertainments there; +taking with them fruits, sweetmeats, &c., and sometimes hiring female singers to +accompany them. An hour or more is occupied by the process of plaiting the hair, and +applying the depilatory, &c.; and, generally, an equal time is passed in the enjoyment +of rest, or recreation, or refreshment. All necessary decorum is observed on these +occasions by most females; but women of the lower orders are often seen in the bath +without any covering. Some baths are appropriated solely to men; others, only to +women; and others, again, to men during the forenoon, and in the afternoon to women. +When the bath is appropriated to women, a napkin, or some other piece of drapery, is +suspended over the door, to warn men from entering.</p> + +<p>Before the time of Moḥammad, there were no public baths in Arabia; and he was so<span class='pagenum'><a name="Page_109" id="Page_109">109</a></span> +prejudiced against them, for the reasons already alluded to, that he at first forbade both +men and women from entering them: afterwards, however, he permitted men to do so, +if for the sake of cleanliness, on the condition of their having a cloth round the waist; +and women also on account of sickness, child-birth, &c., provided they had not convenient +places for bathing in their houses. But, notwithstanding this license, it is held +to be a characteristic of a virtuous woman, not to go to a bath even with her husband's +permission: for the Prophet said, "Whatever woman enters a bath, the devil is with +her." As the bath is a resort of the Jinn, prayer should not be performed in it, nor +the Ḳur-án recited. The Prophet said, "All the earth is given to me as a place of +prayer, and as pure, except the burial-ground and the bath."<a name="FNanchor_158" id="FNanchor_158"></a><a href="#Footnote_158" class="fnanchor">158</a> Hence also, when a +person is about to enter a bath, he should offer up an ejaculatory prayer for protection +against evil spirits; and should place his left foot first over the threshold.—Infidels have +often been obliged to distinguish themselves in the bath, by hanging a signet to the +neck, or wearing anklets, &c., lest they should receive those marks of respect which +should be paid only to believers.<a name="FNanchor_159" id="FNanchor_159"></a><a href="#Footnote_159" class="fnanchor">159</a></p> + +<p><span class="smcap">Note <a name="II17" id="II17">17.</a></span>—<i>On Meals, and the Manner of Eating.</i> The King (with the sage as his +guest) is here described as eating in the presence of his court, agreeably with a common +custom of Eastern princes and other great men in the present day; the simple manner +in which the meal is served and eaten occasioning but a slight interruption.</p> + +<p>The Muslim takes a light breakfast after the morning-prayers, and dinner after the +noon-prayers; or a single meal instead of these two, before noon. His principal meal +is supper, which is taken after the prayers of sunset. A man of rank or wealth, when +he has no guest, generally eats alone; his children eat after him, or with his wife or +wives. In all his repasts he is moderate with regard to the quantity which he eats, +however numerous the dishes.</p> + +<p>In the times to which most of the tales in the present work relate, it appears that +the dishes were sometimes, I believe generally, placed upon a round embroidered cloth +spread on the floor, and sometimes on a tray, which was either laid on the floor or +upon a small stand or stool. The last is the mode now always followed in the houses of +the higher and middle classes of the Arabs. The table is usually placed upon a round +cloth, spread in the middle of the floor, or in a corner, next two of the deewáns, or low +seats which generally extend along three sides of the room. It is composed of a large +round tray of silver, or of tinned copper, or of brass, supported by a stool, commonly +about fifteen or sixteen inches high, made of wood, and generally inlaid with mother-of-pearl +and ebony or other wood, or tortoise-shell, &c. When there are numerous guests, +two or more such tables are prepared. The dishes are of silver, or of tinned copper, or +of china. Several of these are placed upon the tray; and around them are disposed +some round, flat cakes of bread, with spoons of box-wood, ebony, or other material, and, +usually, two or three limes, cut in halves, to be squeezed over certain of the dishes. +When these preparations have been made, each person who is to partake of the repast +receives a napkin; and a servant pours water over his hands. A basin and ewer of +either of the metals first mentioned are employed for this purpose; the former has a +cover with a receptacle for a piece of soap in its centre, and with numerous perforations +through which the water runs during the act of washing, so that it is not seen when +the basin is brought from one person to another. It is indispensably requisite to wash +at least the right hand before eating with the fingers anything but dry food; and the +mouth, also, is often rinsed, the water being taken up into it from the right hand. +The company sit upon the floor, or upon cushions, or some of them on the deewán, +<span class='pagenum'><a name="Page_110" id="Page_110">110</a></span> +either cross-legged, or with the right knee raised:<a name="FNanchor_160" id="FNanchor_160"></a><a href="#Footnote_160" class="fnanchor">160</a> they retain the napkins before +mentioned; or a long napkin, sufficient to surround the tray, is placed upon their knees; +and each person, before he begins to eat, says, "In the name of God," or "In the name +of God, the Compassionate, the Merciful." The master of the house begins first: if he +did not so, some persons would suspect that the food was poisoned. The thumb and +two fingers of the right hand serve instead of knives and forks; and it is the usual +custom for a person to help himself to a portion of the contents of a dish by drawing it +towards the edge, or taking it from the edge, with a morsel of bread, which he eats with +it: when he takes too large a portion for a single mouthful, he generally places it on +his cake of bread. He takes from any dish that pleases him; and sometimes a host +hands a delicate morsel with his fingers to one of his guests. It is not allowable to +touch food with the left hand (as it is used for unclean purposes), excepting in a few +cases, when both hands are required to divide a joint.</p> + +<p>Among the more common dishes are the following:—lamb or mutton cut into small +pieces, and stewed with various vegetables, and sometimes with peaches, apricots, or +jujubes, and sugar; cucumbers or small gourds, or the fruit of the black or white egg-plant, +stuffed with rice and minced meat, &c.; vine-leaves or pieces of lettuce-leaf or +cabbage-leaf, enclosing a similar composition; small morsels of lamb or mutton, roasted +on skewers, and called "kebáb;" fowls simply roasted or boiled, or boned, and stuffed +with raisins, pistachio-nuts, crumbled bread, and parsley; and various kinds of pastry, +and other sweets. The repast is frequently commenced with soup; and is generally +ended with boiled rice, mixed with a little butter, and seasoned with salt and pepper; +or after this, is served a water-melon or other fruit, or a bowl of a sweet drink composed +of water with raisins, and sometimes other kinds of fruit, boiled in it, and then sugar, +and with a little rose-water added to it when cool. The meat, having generally little +fat, is cooked with clarified butter, and is so thoroughly done that it is easily divided +with the fingers.</p> + +<p>A whole lamb, stuffed in the same manner as the fowls above mentioned, is not a +very uncommon dish; but one more extraordinary, of which 'Abd-El-Laṭeef gives an +account<a name="FNanchor_161" id="FNanchor_161"></a><a href="#Footnote_161" class="fnanchor">161</a> as one of the most remarkable that he had seen in Egypt, I am tempted to +describe. It was an enormous pie, composed in the following manner:—Thirty pounds +of fine flour being kneaded with five pounds and a half of oil of sesame, and divided into +two equal portions, one of these was spread upon a round tray of copper, about four spans +in diameter. Upon this were placed three lambs, stuffed with pounded meat fried with +oil of sesame and ground pistachio-nuts, and various hot aromatics, such as pepper, +ginger, cinnamon, mastic, coriander-seed, cumin-seed, cardamom, nut [or nutmeg?], &c. +These were then sprinkled with rose-water infused with musk; and upon the lambs, +and in the remaining spaces, were placed twenty fowls, twenty chickens, and fifty +smaller birds; some of which were baked, and stuffed with eggs; some, stuffed with +meat; and some, fried with the juice of sour grapes, or that of limes, or some similar +acid. To the above were added a number of small pies; some filled with meat, and +others with sugar and sweetmeats; and sometimes, the meat of another lamb, cut into +small pieces, and some fried cheese. The whole being piled up in the form of a dome, +some rose-water infused with musk and aloes-wood was sprinkled upon it; and the other +half of the paste first mentioned was spread over, so as to close the whole: it was then +baked, wiped with a sponge, and again sprinkled with rose-water infused with musk.—A +dish still more extraordinary will be described in a note on public Royal feasts.</p> + +<p>With respect to clean and unclean meats, the Muslim is subject to nearly the same +laws as the Jew. Swine's flesh, and blood, are especially forbidden to him; but camel's +flesh is allowed. The latter, however, being of a coarse nature, is never eaten when any +<span class='pagenum'><a name="Page_111" id="Page_111">111</a></span> +other meat can be obtained, excepting by persons of the lower classes, and by Arabs of +the desert. Of fish, almost every kind is eaten (excepting shell-fish), usually fried in +oil: of game, little; partly in consequence of frequent doubt whether it have been lawfully +killed. The diet consists, in a great measure, of vegetables, and includes a large +variety of pastry. A very common kind of pastry is a pancake, which is made very thin, +and folded over several times like a napkin; it is saturated with butter, and generally +sweetened with honey or sugar; as is also another common kind, which somewhat +resembles vermicelli.</p> + +<p>The usual beverage at meals is water, which is drunk from cooling, porous, earthen +bottles, or from cups of brass or other metal: but in the houses of the wealthy, sherbet +is sometimes served instead of this, in covered glass cups, each of which contains about +three quarters of a pint. The sherbet is composed of water made very sweet with sugar, +or with a hard conserve of violets or roses or mulberries, &c. After every time that a +person drinks, he says, "Praise be to God;" and each person of the company says to +him, "May it be productive of enjoyment:" to which he replies, "May God cause thee +to have enjoyment." The Arabs drink little or no water during a meal, but generally +take a large draught immediately after. The repast is quickly finished; and each +person, as soon as he has done, says, "Praise be to God," or "Praise be to God, the +Lord of all creatures." He then washes, in the same manner as before, but more +thoroughly; well lathering his beard, and rinsing his mouth.</p> + +<p><span class="smcap">Note <a name="II18" id="II18">18.</a></span> This mode of shewing honour to a meritorious individual, or distinguished +guest, which is at least as ancient as the time of Ahasuerus,<a name="FNanchor_162" id="FNanchor_162"></a><a href="#Footnote_162" class="fnanchor">162</a> is still observed +in Muslim countries.</p> + +<p><span class="smcap">Note <a name="II19" id="II19">19.</a></span> The influence of the stars upon the dispositions and fortunes of mankind +is firmly believed by the generality of Muslims, and is often a matter of consideration +previously to the uniting of two persons in marriage; though the absurdity of such an +opinion is declared in their law.</p> + +<p><span class="smcap">Note <a name="II20" id="II20">20.</a></span>—<i>On the Distribution of Virtues and Vices among Mankind.</i> I have heard +Arabs confess that their nation possesses nine-tenths of the envy that exists among all +mankind collectively; but I have not seen any written authority for this. Ibn-'Abbás +assigns nine-tenths of the intrigue or artifice that exists in the world to the Copts; +nine-tenths of the perfidy, to the Jews; nine-tenths of the stupidity, to the Maghrabees; +nine-tenths of the hardness, to the Turks; and nine-tenths of the bravery, to the +Arabs. According to Kaạb-El-Aḥbár, reason and sedition are most peculiar to Syria; +plenty and degradation, to Egypt; and misery and health, to the Desert. In another +account, faith and modesty are said to be most peculiar to El-Yemen; fortitude and +sedition, to Syria; magnificence, or pride, and hypocrisy, to El-'Eráḳ; wealth and +degradation, to Egypt; and poverty and misery, to the Desert.—Of women, it is said, +by Kaạb-El-Aḥbár, that the best in the world (excepting those of the tribe of Ḳureysh +mentioned by the Prophet) are those of El-Baṣrah; and the worst in the world, those +of Egypt."<a name="FNanchor_163" id="FNanchor_163"></a><a href="#Footnote_163" class="fnanchor">163</a></p> + +<p><span class="smcap">Note <a name="II21" id="II21">21.</a></span> In the Cairo edition, King Yoonán is made to say, "I should repent after +it, as King Sindibád repented of killing the falcon;"—and thus is introduced an +indifferent story in the place of that of the Husband and the Parrot; the former story +describing a king as having, under an erroneous idea, killed a falcon that had prevented +his drinking poison. The latter story I insert in preference, according to the Calcutta +edition of the first two hundred nights, and the edition of Breslau.</p> + +<p><span class="smcap">Note <a name="II22" id="II22">22.</a></span>—<i>On Miraculously-gifted Birds.</i> An Arab historian would make it to appear, +that the intelligence and talent ascribed to this parrot are not nearly so wonderful as +those which some birds have been known to display. He mentions a parrot which +recited the Soorat Yá-Seen (or 36th chapter of the Ḳur-án); and a raven which recited +the Soorat es-Sijdeh (or 32nd chapter), and which, on arriving at the place of prostra<span class='pagenum'><a name="Page_112" id="Page_112">112</a></span>tion +(or verse which should be recited with prostration), would perform that action, and +say, "My body prostrateth itself to Thee, and my heart confideth in Thee." But these +are not the most remarkable cases of the kind. He affirms that there was a parrot in +Cairo which recited the Ḳur-án from beginning to end. The Báshà, he says, desiring +to try its talent, caused a man to recite a chapter of the Ḳur-án in its presence, and to +pass irregularly from one chapter to another, with the view of leading the bird into +error: but, instead of this being the result, the parrot corrected him!<a name="FNanchor_164" id="FNanchor_164"></a><a href="#Footnote_164" class="fnanchor">164</a></p> + +<p><span class="smcap">Note <a name="II23" id="II23">23.</a></span> But a few years ago, it was a common custom for an Arab merchant or +shopkeeper of the higher class to wear a sword; and this not only during a journey, +but also during his ordinary walks or rides. I have seen many persons of this description +so armed, and with a pair of pistols stuck in the girdle; though seldom excepting +in the former case. A dagger or case-knife is a weapon now more commonly worn by +such persons, both at home and abroad.</p> + +<p><span class="smcap">Note <a name="II24" id="II24">24.</a></span>—<i>On Hunting and Hawking.</i> Hunting and hawking, which were common +and favourite diversions of the Arabs, and especially of their kings and other great men, +have now fallen into comparative disuse among this people. They are, however, still +frequently practised by the Persians, and in a manner the same as they are generally +described in the present work. Sir John Malcolm was informed that these sports were +nowhere found in greater perfection than in the neighbourhood of Aboo-Shahr, where +he witnessed and took part in them: I shall, therefore, here avail myself of his +observations on this subject.</p> + +<p>"The huntsmen," he says, "proceed to a large plain, or rather desert, near the +sea-side: they have hawks and greyhounds; the former carried in the usual manner, on +the hand of the huntsman; the latter led in a leash by a horseman, generally the same +who carries the hawk. When the antelope is seen, they endeavour to get as near as +possible; but the animal, the moment it observes them, goes off at a rate that seems +swifter than the wind: the horsemen are instantly at full speed, having slipped the +dogs. If it is a single deer, they at the same time fly the hawks; but if a herd, they +wait till the dogs have fixed on a particular antelope. The hawks, skimming along +near the ground, soon reach the deer, at whose head they pounce in succession, and +sometimes with a violence that knocks it over. [They are commonly described as pecking +at the poor creature's eyes until they blind it.] At all events, they confuse the +animal so much as to stop its speed in such a degree that the dogs can come up with +it; and, in an instant, men, horses, dogs, and hawks, surround the unfortunate deer, +against which their united efforts have been combined. The part of the chase that +surprised me most, was the extraordinary combination of the hawks and the dogs, +which throughout seemed to look to each other for aid. This, I was told, was the +result of long and skilful training.—The antelope is supposed to be the fleetest +quadruped on earth; and the rapidity of the first burst of the chase I have described +is astonishing. The run seldom exceeds three or four miles, and often is not half so +much. A fawn is an easy victory; the doe often runs a good chase; and the buck is +seldom taken. The Arabs are, indeed, afraid to fly their hawks at the latter, as these +fine birds, in pouncing, frequently impale themselves on its sharp horns.—The hawks +used in this sport are of a species that I have never seen in any other country. This +breed, which is called Cherkh, is not large, but of great beauty and symmetry.</p> + +<p>"Another mode of running down the antelope is practised here, and still more in +the interior of Persia. Persons of the highest rank lead their own greyhounds in a +long silken leash, which passes through the collar, and is ready to slip the moment the +huntsman chooses. The well-trained dog goes alongside the horse, and keeps clear of +him when at full speed, and in all kinds of country. When a herd of antelopes is seen, +a consultation is held, and the most experienced determine the point towards which +<span class='pagenum'><a name="Page_113" id="Page_113">113</a></span> +they are to be driven. The field (as an English sportsman would term it) then disperse, +and, while some drive the herd in the desired direction, those with the dogs take their +post on the same line, at the distance of about a mile from each other; one of the worst +dogs is then slipped at the herd, and from the moment he singles out an antelope the +whole body are in motion. The object of the horsemen who have greyhounds is to +intercept its course, and to slip fresh dogs, in succession, at the fatigued animal. In +rare instances, the second dog kills. It is generally the third or fourth; and even +these, when the deer is strong, and the ground favourable, often fail. This sport, which +is very exhilarating, was the delight of the late King of Persia, Ághà Moḥammad +Khán, whose taste is inherited by the present sovereign.</p> + +<p>"The novelty of these amusements interested me, and I was pleased, on accompanying +a party to a village, about twenty miles from Aboo-Shahr, to see a species of hawking +peculiar, I believe, to the sandy plains of Persia, on which the Ḥobárà, a noble +species of bustard, is found on almost bare plains, where it has no shelter but a small +shrub called 'geetuck.' When we went in quest of them, we had a party of about +twenty, all well mounted. Two kinds of hawks are necessary for this sport; the first, +the Cherkh (the same which is flown at the antelope), attacks them on the ground, but +will not follow them on the wing; for this reason, the 'Bhyree,' a hawk well known in +India, is flown the moment the Ḥobárà rises.—As we rode along in an extended line, +the men who carried the Cherkhs every now and then unhooded and held them up, +that they might look over the plain. The first Ḥobárà we found afforded us a proof of +the astonishing quickness of sight of one of the hawks: he fluttered to be loose, and +the man who held him gave him a whoop as he threw him off his hand, and set off at +full speed. We all did the same. At first we only saw our hawk skimming over the +plain, but soon perceived, at a distance of more than a mile, the beautiful speckled +Ḥobárà, with his head erect and wings outspread, running forward to meet his adversary. +The Cherkh made several unsuccessful pounces, which were either evaded or +repelled by the beak or wings of the Ḥobárà, which at last found an opportunity of +rising, when a Bhyree was instantly flown, and the whole party were again at full +gallop. We had a flight of more than a mile, when the Ḥobárà alighted, and was killed +by another Cherkh, who attacked him on the ground. This bird weighed ten pounds. +We killed several others, but were not always successful, having seen our hawks twice +completely beaten, during the two days we followed this fine sport."<a name="FNanchor_165" id="FNanchor_165"></a><a href="#Footnote_165" class="fnanchor">165</a></p> + +<p>The hunting of the wild ass is another sport of the Persians and Arabs, but one of a +more difficult nature. This animal is found in Syria, and in the Nubian deserts, as +well as in Arabia and Persia. The more common kinds of game are gazelles, or antelopes, +hares, partridges, the species of grouse called "ḳaṭà," quails, wild geese, ducks, +&c. Against all of these, the hawk is generally employed, but assisted in the capture +of gazelles and hares by dogs. The usual arms of the sportsmen, in the times to which +the present work relates, were the bow and arrow, the cross-bow, the spear, the sword, +and the mace. When the game is struck down, but not killed, by any weapon, its +throat is immediately cut. If merely stunned, and then left to die, its flesh is unlawful +food. Some other laws respecting the killing of game have been mentioned in a former +note; but one has been there omitted which is worthy of remark, though it is often +disregarded; it is, that hunting is allowable only for the purpose of procuring food, or +to obtain the skin of an animal, or for the sake of destroying ferocious and dangerous +beasts. Amusement is certainly, in general, the main object of the Muslim huntsman, +but he does not, with this view, endeavour to prolong the chase; on the contrary, he +strives to take the game as quickly as possible; for this purpose, nets are often employed, +and the hunting party, forming what is called the circle of the chase (ḥalḳat eṣ-ṣeyd), +surround the spot in which the game is found.</p> + +<p><span class='pagenum'><a name="Page_114" id="Page_114">114</a></span></p> +<p>"On the eastern frontiers of Syria," says Burckhardt, "are several places allotted for +the hunting of gazelles: these places are called 'masiade' [more properly, 'maṣyedehs']. +An open space in the plain, of about one mile and a half square, is enclosed on three +sides by a wall of loose stones, too high for the gazelles to leap over. In different parts +of this wall, gaps are purposely left, and near each gap a deep ditch is made on the +outside. The enclosed space is situated near some rivulet or spring to which, in summer, +the gazelles resort. When the hunting is to begin, many peasants assemble, and watch +till they see a herd of gazelles advancing from a distance towards the enclosure, into +which they drive them: the gazelles, frightened by the shouts of these people, and the +discharge of fire-arms, endeavour to leap over the wall, but can only effect this at the +gaps, where they fall into the ditch outside, and are easily taken, sometimes by hundreds. +The chief of the herd always leaps first: the others follow him one by one. The gazelles +thus taken are immediately killed, and their flesh is sold to the Arabs and neighbouring +Felláḥs."<a name="FNanchor_166" id="FNanchor_166"></a><a href="#Footnote_166" class="fnanchor">166</a></p> + +<p><span class="smcap">Note <a name="II25" id="II25">25.</a></span> In the Cairo edition, the word "jezeereh" (an island) is erroneously put +for "kharábeh" (a ruin).</p> + +<p><span class="smcap">Note <a name="II26" id="II26">26.</a></span> "Ghooleh" is the feminine of "Ghool." The Ghool is a fabulous being, +of which some account has been given in No. 21 of the notes to the Introduction.</p> + +<p><span class="smcap">Note <a name="II27" id="II27">27.</a></span> This epithet of the Deity appears to be used in preference to others in this +instance, in order to imply that God always decrees what is best for a virtuous man, +even when the reverse would seem to us to be the case. He is here described as +appointing that the sage should die a violent death; but this death, being unmerited, +raised him, according to Mohammadan notions, to the rank of a martyr.</p> + +<p>In the edition from which my translation is chiefly made, four poetical quotations +are here inserted on the subject of fate, and the inutility of anxious forebodings. The +first of these is as follows:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"O thou who fearest thy fate, be at ease; commit thine affairs unto Him who spread out the earth.</span> +<span class="i0">For what is predestined cannot be cancelled; and thou art secure from every thing that is not predestined."</span> +</div> +</div> + +<p><span class="smcap">Note <a name="II28" id="II28">28.</a></span>—<i>The Fable of the Crocodile.</i> Perhaps the reader may desire to know what is +the story which the sage Doobán declined to relate; I will therefore supply the omission +as well as my memory will allow me. I have heard this fable differently told by different +persons; and it is sometimes spun out to a considerable length; but the principal +points of it are these:—A crocodile, having crawled far from the Nile, over a desert +tract, found his strength so exhausted by fatigue and thirst, that he despaired of being +able to return to the river. While he was in this unhappy state, an Arab with his +camel approached him, proceeding in the desired direction; and he appealed to his +compassion, entreating that he would bind him on the back of the camel, and so convey +him to the Nile, and promising that he would afterwards, in return for this favour, +carry him across to the opposite bank. The Arab answered, that he feared the crocodile +would, as soon as he was unbound, turn upon him, and devour him; but the +monster swore so solemnly that he would gratefully requite the service he requested, +that the man was induced to consent; and, making his camel lie down, bound the +crocodile firmly upon his back, and brought him to the bank of the river. No sooner, +however, was the horrid creature liberated, than, in spite of his vows, he opened his +hideous jaws to destroy his benefactor, who, though he eluded this danger, was unable +to rescue his camel. At this moment a fox drew near them. The man, accosting this +cunning animal, related his tale; and the crocodile urged in his own excuse, that the +man had spitefully bound him on the back of the camel in such a manner that he had +almost killed him. The fox replied that he could quickly pursue and capture the man, +<span class='pagenum'><a name="Page_115" id="Page_115">115</a></span> +but that he must act fairly, and first see the whole transaction repeated before him. +The crocodile, assenting, and submitting to have a noose thrown over his jaws, was +again bound on the back of the camel, and taken to the place whence he was brought; +and as soon as this was done, the man, by the direction of the fox, holding with one +hand the halter of his camel, with the other cut the ropes which secured his burden, +and hasted away with his beast, leaving the ungrateful and treacherous monster in the +same hopeless state in which he had found him.</p> + +<p><span class="smcap">Note <a name="II29" id="II29">29.</a></span> This comparison is perfectly just. My first visit to Egypt was not too +late for me to witness such a scene as that which is here alluded to; but now, throughout +the Turkish dominions, the officers of government are obliged, more or less, to +assimilate their style of dress to that which commonly prevails in Europe; gaudy +colours are out of fashion among them, and silk embroidery is generally preferred to +gold: in Egypt, however, the dress worn by this class of persons has not been so much +altered as in Turkey, still retaining an Oriental character, though wanting the shawl +which was wound round the red cap, and formed the turban; while the dress worn by +other classes has undergone no change. [This note still applies to the inhabitants of +Egypt, with the exception of the Turks, who have very generally adopted the modern +Turkish, or semi-European dress.—<span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="II30" id="II30">30.</a></span> This story of the head speaking after it was cut off is not without a +parallel in the writings of Arab historians. The head of Sa'eed, the son of Jubeyr, is +said to have uttered the words, "There is no deity but God," after it had been severed +from his body by order of El-Ḥajjáj, who is related to have killed a hundred and twenty +thousand persons of note, besides those whom he slew in war.</p> + +<p><span class="smcap">Note <a name="II31" id="II31">31.</a></span> I do not remember to have read or heard the story of Umámeh and +'Átikeh, who, as their names import, were two females.</p> + +<p><span class="smcap">Note <a name="II32" id="II32">32.</a></span> The words here quoted are part of the 36th verse of the 17th chapter of +the Ḳur-án.</p> + +<p><span class="smcap">Note <a name="II33" id="II33">33.</a></span> The title of "Sulṭán" is higher than that of "Melik" (or King): a +Sulṭán, properly speaking, being a monarch who has kings or viceroys under his +authority.</p> + +<p><span class="smcap">Note <a name="II34" id="II34">34.</a></span>—<i>On</i> Koḥl, <i>and the mode of applying it</i>. Koḥl is a black powder, with which +most of the Arab, and many other, women blacken the edges of the eyelids. The most +common kind is the smoke-black which is produced by burning a kind of frankincense. +An inferior kind is the smoke-black produced by burning the shells of almonds. These +are believed to be beneficial to the eyes; but are generally used merely for the sake of +ornament. Among other kinds which are particularly employed for their beneficial +effect upon the eye are several ores of lead, reduced to a fine powder. Antimony is +said to have been, in former times, the most esteemed kind of koḥl. The powder is +applied by means of a small probe of wood, ivory, or silver, the end of which is moistened, +and then dipped in the powder, and drawn along the edges of the eyelids.<a name="FNanchor_167" id="FNanchor_167"></a><a href="#Footnote_167" class="fnanchor">167</a></p> + +<p><span class="smcap">Note <a name="II35" id="II35">35.</a></span> The Koofeeyeh is described in a great Arabic Lexicon (Táj el-'Aroos) as +"a thing worn on the head; so called because of its roundness:" and this is the only +description of it that I have been able to find. I was told in Cairo, that "koofeeyeh" +is the correct appellation of the head-kerchief commonly called "keffeeyeh:" but this is +a mistake. The latter is a square kerchief, which is worn on the head, measuring about +a yard in each direction, and of various colours, generally a dull, brownish red, bright +green, and yellow, composing broad and narrow stripes, and having a deep fringe of +strings and tassels along two opposite edges. The most common kind is entirely of +cotton; another, of cotton interwoven with silk; and a third, of silk interwoven with +gold. It is now chiefly worn by the Wahhábees and several tribes of Bedawees; but +<span class='pagenum'><a name="Page_116" id="Page_116">116</a></span> +the former wear only the first kind, as they hold articles of dress composed wholly or +partly of silk or gold to be unlawful. In former times it was in common use among +the inhabitants of the towns. It is mostly worn by men, and is doubled diagonally, and +placed over the cap in such a manner that the two corners which are folded together +hang down the back; and the other two corners, in front. A piece of woollen rope, or a +strip of rag, or a turban, is generally wound round it; and the corners, or those only which +usually hang down in front, are sometimes turned up, and tucked within the upper +edge of the turban. The inhabitants of the towns usually wear the turban over the +keffeeyeh. Burckhardt, who calls this head-kerchief "keffie," mentions, that the +Bedawees of Mekkeh and El-Yemen tie over it, instead of the woollen rope which is +used by the Northern Bedawees, "a circle made of wax, tar, and butter, strongly kneaded +together: this," he adds, "is pressed down to the middle of the head, and looks like +the airy crown of a saint. It is about the thickness of a finger; and they take it off +very frequently to press it between their hands, so that its shape may be preserved."<a name="FNanchor_168" id="FNanchor_168"></a><a href="#Footnote_168" class="fnanchor">168</a> +The better kinds of keffeeyeh above mentioned are worn by some of the Turks, but not +in the Arab manner; being wound tight round the cap.</p> + +<p><span class="smcap">Note <a name="II36" id="II36">36.</a></span>—<i>Anecdote of a Miraculous Fish.</i> This story of the miraculous fish reminds +me of one of a similar kind which is related as authentic. A certain just judge of the +Israelites, in the time of Solomon, had a wife who, every time that she brought him his +food, used to ejaculate a prayer that disgrace might befall every unfaithful wife. One +day, this woman having placed before her husband a fried fish, and repeated her usual +ejaculation, the fish leaped from the dish, and fell upon the floor. This happened three +times; and, in consequence of a suspicion expressed by a devotee, who was consulted +respecting the meaning of this strange event, the judge discovered that a supposed +maid, whom he had purchased as a slave, was a disguised man.<a name="FNanchor_169" id="FNanchor_169"></a><a href="#Footnote_169" class="fnanchor">169</a></p> + +<p><span class="smcap">Note <a name="II37" id="II37">37.</a></span> This comparison is not intended to be understood in its literal sense, for +the smallest of the tribe of 'Ád is said to have been sixty cubits high: the largest, a +hundred! The tribe of 'Ád were a race of ancient Arabs, who, according to the Ḳur-án +and Arab historians, were destroyed by a suffocating wind, for their infidelity, after +their rejection of the admonitions of the prophet Hood.</p> + +<p><span class="smcap">Note <a name="II38" id="II38">38.</a></span> The Arabs generally calculate distances by time. The average distance +of a day's journey is from twenty to twenty-five miles; the former being the usual rate +of caravan-travelling.</p> + +<p><span class="smcap">Note <a name="II39" id="II39">39.</a></span>—<i>On the Privacy of Arab Dwellings.</i> In a palace, or large house, there is +generally a wide bench of stone, or a wooden couch, within the outer door, for the accommodation +of the door-keeper and other servants. The entrance-passage leads to an +open court, and, for the sake of preventing persons at the entrance, or a little within it, +from seeing into the court, it usually has two turnings. We may, therefore, understand +the motive of the King in seating himself in the place here described to have +been a desire that he might not, if discovered, be supposed to be prying impertinently +into the interior of the palace. Respect for the privacy of another's house is a point +that is deemed of so much importance that it is insisted upon in the Ḳur-án, in these +words:—"O ye who have become believers, enter not any houses, besides your own +houses, until ye shall have asked leave, and saluted their inhabitants; this will be better +for you: peradventure ye will be admonished. And if ye find not in them any person, +enter them not, until leave be granted you; and if it be said unto you, Return, then +do ye return; this will be more decent for you; and God knoweth what ye do. But it +shall be no crime in you that ye enter uninhabited houses wherein ye may find a convenience.<a name="FNanchor_170" id="FNanchor_170"></a><a href="#Footnote_170" class="fnanchor">170</a> +When a visiter finds the door open, and no servant below, he usually claps +<span class='pagenum'><a name="Page_117" id="Page_117">117</a></span> +his hands as a signal for some person to come to him; striking the palm of his left +hand with the fingers of the right: and even when leave has been granted him to enter, +it is customary for him, when he has to ascend to an upper apartment, to repeat several +times some ejaculation, such as "Permission!" or, "O Protector!" (that is, "O protecting +God!"), as he goes up, in order that any female of the family, who may chance to +be in the way, may have notice of his approach, and either retire or veil herself. +Sometimes the servant who precedes him does this in his stead.</p> + +<p><span class="smcap">Note <a name="II40" id="II40">40.</a></span> These verses are translated from the Calcutta edition of the first two +hundred nights, as more apposite than those which are inserted in their place in the +edition of Cairo.</p> + +<p><span class="smcap">Note <a name="II41" id="II41">41.</a></span> That the reader may not form wrong conceptions of the characters of +many persons portrayed in this work, it is necessary to observe, that weeping is not regarded +by the Arabs as an evidence of an effeminate disposition, or inconsistent with +even a heroic mind; though the Muslims in general are remarkable for the calmness +with which they endure the heaviest afflictions.</p> + +<p><span class="smcap">Note <a name="II42" id="II42">42.</a></span> It is, perhaps, unnecessary to mention, that it is a common custom of the +Orientals, as of other natives of warm climates, to take a nap in the afternoon. A +tradesman is not unfrequently seen enjoying this luxury in his shop, and seldom, excepting +in this case, is it considered allowable to wake a person.</p> + +<p><span class="smcap">Note <a name="II43" id="II43">43.</a></span>—<i>Description of Arab Fans.</i> The kind of fan most commonly used by the +Arabs has the form of a small flag. The flap, which is about six or seven inches in +width, and somewhat more in length, is composed of split palm-leaves of various colours, +or some plain and others coloured, neatly plaited or woven together. The handle is a +piece of palm-stick, about twice the length of the flap. This fan is used by men as +well as women, and for the double purpose of moderating the heat and repelling the +flies, which, in warm weather, are excessively annoying. It is more effective than the +ordinary European fan, and requires less exertion. Arabian fans of the kind here +described, brought from Mekkeh to Cairo as articles of merchandise, may be purchased +in the latter city for a sum less than a penny each; they are mostly made in the H[.]ejáz. +Another kind of fan, generally composed of black ostrich-feathers, of large dimensions, +and ornamented with a small piece of looking-glass on the lower part of the front, is +often used by the Arabs. A kind of fly-whisk made of palm-leaves is also in very +general use. A servant or slave is often employed to wave it over the master or mistress +during a meal or an afternoon nap.</p> + +<p><span class="smcap">Note <a name="II44" id="II44">44.</a></span> Mes'oodeh is the feminine of Mes'ood, a name before explained, as signifying +"happy," or "made happy."</p> + +<p><span class="smcap">Note <a name="II45" id="II45">45.</a></span> The word which I have here rendered "wine" (namely, "sharáb") is +applied to any drink, and particularly to a sweet beverage; but, in the present case, the +context shews that its signification is that which I have given it. The description of a +carousal in the next chapter will present a more fit occasion for my considering at large +the custom of drinking wine as existing among the Arabs.</p> + +<p><span class="smcap">Note <a name="II46" id="II46">46.</a></span>—<i>On the Use of Hemp to induce Intoxication.</i> The name of "benj," or +"beng," is now, and, I believe, generally, given to henbane; but El-Ḳazweenee states +that the leaves of the garden hemp (ḳinneb bustánee, or shahdánaj,) are the benj which, +when eaten, disorders the reason. This is an important confirmation of De Sacy's +opinion respecting the derivation of the appellation of "Assassins" from Ḥashshásheen +(hemp-eaters, or persons who intoxicate themselves with hemp); as the sect which we +call "Assassins" are expressly said by the Arabs to have made frequent use of benj.<a name="FNanchor_171" id="FNanchor_171"></a><a href="#Footnote_171" class="fnanchor">171</a> +<span class='pagenum'><a name="Page_118" id="Page_118">118</a></span> +To this subject I shall have occasion to revert. I need only add here, that the custom +of using benj, and other narcotics, for purposes similar to that described in this tale, is +said to be not very unfrequently practised in the present day; but as many Arab husbands +are extremely suspicious of the character of women in general, perhaps there is +but little ground for this assertion.</p> + +<p><span class="smcap">Note <a name="II47" id="II47">47.</a></span> Most Eastern cities and towns are partly or wholly surrounded by +mounds of rubbish, close to the walls; and upon these mounds are thrown the carcasses +of camels, horses, and other beasts, to be devoured by dogs and vultures. Immense +mounds of this unsightly description entirely surrounded the city of Cairo; but those +which extended along its western side, and, in a great measure, screened it from the +view of persons approaching from the Nile, have lately been removed by order of the +present Báshà of Egypt. [This note was written in the year 1838, in the time of +Moḥammad 'Alee.—<span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="II48" id="II48">48.</a></span> "Ḳubbeh" generally signifies either a dome or a cupola, or a building +or apartment surmounted by a dome. In the present instance it is to be understood in +the latter sense. It is also applied to a closet, and to a tent.</p> + +<p><span class="smcap">Note <a name="II49" id="II49">49.</a></span> "Ḳáf" is generally to be understood, as it is in the present case; to +signify the chain of mountains believed, by the Muslims, to encircle our earth, as +mentioned in a former note. It is also the name of the chain of Caucasus, and hence +it has been supposed that the fable respecting the mountains before mentioned, originated +from an early idea that the chain of Caucasus was the limit of the habitable earth; +but it is possible that the latter mountains may have derived their name from an +imaginary resemblance to the former.</p> + +<p><span class="smcap">Note <a name="II50" id="II50">50.</a></span> Rats, though unlawful food to the Muslim, are occasionally eaten by +many of the peasants of the province of Lower Egypt called El-Boḥeyreh, on the west +of the western branch of the Nile. The extraordinary abundance of these animals, and +mice, throughout Egypt, gave rise to an absurd fable, which is related by Diodorus +Siculus<a name="FNanchor_172" id="FNanchor_172"></a><a href="#Footnote_172" class="fnanchor">172</a> as a matter worthy of serious consideration:—that these creatures are generated +from the alluvial soil deposited by the Nile. The inundation drives many of +them from the fields to the houses and deserts, and destroys the rest; but soon after +the waters have subsided, vast numbers of them are seen again, taking refuge in the +deep clefts of the parched soil.</p> + +<p><span class="smcap">Note <a name="II51" id="II51">51.</a></span>—<i>On the Beverage called</i> Booẓah. Booẓah, or boozeh, is a favourite beverage +of the boatmen, and other persons of the lower class, in Egypt; and more especially of +the Nubians and negroes; as it was, according to Herodotus<a name="FNanchor_173" id="FNanchor_173"></a><a href="#Footnote_173" class="fnanchor">173</a> and other writers, of the +ancient Egyptians. It is an intoxicating liquor, a kind of beer, most commonly prepared +from barley-bread, crumbled, mixed with water, strained, and left to ferment. +It is also prepared from wheat and from millet in the same manner. The account of +Herodotus has been confirmed by the discovery of large jars, containing the dregs of +the barley-beer in ancient tombs at Thebes.</p> + +<p><span class="smcap">Note <a name="II52" id="II52">52.</a></span>—<i>On the Apparel, &c., of Mourning.</i> The wearing of mourning appears to +have been a custom of both sexes among the Arabs in earlier times, for the black clothing +which distinguished the 'Abbásee Khaleefehs and their officers was originally +assumed in testimony of grief for the death of the Imám Ibráheem Ibn-Moḥammad. It +has, however, ceased to be worn by men, as indicating a want of resignation to the +decrees of Providence, and is only assumed by women on the occasion of the death of a +husband or near relation, and not for an elderly person. In the former cases they dye +their shirts, head-veils, face-veils, and handkerchiefs, of a blue or almost black colour, +with indigo; and sometimes, with the same dye, stain their hands and arms as high as +the elbows, and smear the walls of their apartments. They generally abstain from +<span class='pagenum'><a name="Page_119" id="Page_119">119</a></span> +wearing any article of dress of a bright colour, leave their hair unbraided, and deck +themselves with few or no ornaments. They also cease to make use of perfumes, koḥl, +and ḥennà; and often turn upside-down the carpets, mats, cushions, and coverings of +the deewáns.</p> + +<p><span class="smcap">Note <a name="II53" id="II53">53.</a></span> "Houses of Lamentations," erected in burial-grounds for the accommodation +of ladies on the occasions of their visiting the tombs of their relations, have been +mentioned in a former note respecting the two grand annual festivals.</p> + +<p><span class="smcap">Note <a name="II54" id="II54">54.</a></span> The kind of tomb here alluded to is generally a square building crowned +by a dome.</p> + +<p><span class="smcap">Note <a name="II55" id="II55">55.</a></span> This passage deserves particular notice, as being one of those which assist +us to form some opinion respecting the period when the present work, in the states in +which it is known to us, was composed or compiled or remodelled. It is the same in +all the copies of the original work that I have seen, and bears strong evidence of having +been written subsequently to the commencement of the eighth century of the Flight, or +fourteenth of our era, at which period, it appears, the Christians and Jews were first +compelled to distinguish themselves by wearing, respectively, blue and yellow turbans, +in accordance with an order issued by the Sultán of Egypt, Moḥammad Ibn-Kala-oon.<a name="FNanchor_174" id="FNanchor_174"></a><a href="#Footnote_174" class="fnanchor">174</a> +Thus the white turban became peculiar to the Muslims.—An eminent German critic has +been unfortunate in selecting the incident of the four fish as affording an argument in +favour of his opinion that the Tales of a Thousand and One Nights are of Indian origin, +on the mere ground that the same word (<i>varna</i>) is used in Sanscrit to signify both "colour" +and "caste."</p> + +<p><span class="smcap">Note <a name="II56" id="II56">56.</a></span> The Muslims often implore the intercession of their prophet, and of +various members of his family and other holy persons, though their ordinary prayers +are addressed solely to God. The regard which they pay to their reputed saints, both +living and deceased, as mediators, is one of the heresies which the Wahhábees most +vehemently condemn.</p> + +<p><span class="smcap">Note <a name="II57" id="II57">57.</a></span> This verse, translated from my usual prototype, the Cairo edition, is +there followed by another, which I omit as being inapposite.</p> + +<p><span class="smcap">Note <a name="II58" id="II58">58.</a></span> In the first of the notes to the Introduction, I have mentioned that it +is a general custom of the Muslims to repeat this phrase, "In the name of God!" on +commencing every lawful action that is of any importance; it is, therefore, here +employed, as it is in many similar cases, to express a readiness to do what is commanded +or requested; and is equivalent to saying, "I this instant begin to execute thy orders."</p> + +<p><span class="smcap">Note <a name="II59" id="II59">59.</a></span> The condition and offices of memlooks, who are male white slaves, have +been mentioned in the thirteenth note to the first chapter.</p> + +<p><span class="smcap">Note <a name="II60" id="II60">60.</a></span> Eastern histories present numerous instances of marriages as unequal as +those here related; the reader, therefore, must not regard this part of the story as +inconsistent.</p> +<hr /> + +<div class="footnote"><p><a name="Footnote_150" id="Footnote_150"></a><a href="#FNanchor_150"><span class="label">150</span></a> Sale's Korán, note to chap. xxxviii.</p></div> + +<div class="footnote"><p><a name="Footnote_151" id="Footnote_151"></a><a href="#FNanchor_151"><span class="label">151</span></a> El-Maḳreezee's "Khiṭaṭ;" chapter entitled +"Khizánet el-Kisawát."</p></div> + +<div class="footnote"><p><a name="Footnote_152" id="Footnote_152"></a><a href="#FNanchor_152"><span class="label">152</span></a> Fakhr-ed-Deen, in De Sacy's Chrestomathie +Arabe, vol. i. p. 32 of the Arabic text, 2nd ed.</p></div> + +<div class="footnote"><p><a name="Footnote_153" id="Footnote_153"></a><a href="#FNanchor_153"><span class="label">153</span></a> Idem, p. 4 of the Arabic text.</p></div> + +<div class="footnote"><p><a name="Footnote_154" id="Footnote_154"></a><a href="#FNanchor_154"><span class="label">154</span></a> D'Herbelot, art. "Bokhteri."</p></div> + +<div class="footnote"><p><a name="Footnote_155" id="Footnote_155"></a><a href="#FNanchor_155"><span class="label">155</span></a> Ḥalbet el-Kumeyt, chapter the seventh (MS. +in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_156" id="Footnote_156"></a><a href="#FNanchor_156"><span class="label">156</span></a> Ḥalbet el-Kumeyt, chapter the eighth.</p></div> + +<div class="footnote"><p><a name="Footnote_157" id="Footnote_157"></a><a href="#FNanchor_157"><span class="label">157</span></a> Idem, chapter the seventh.</p></div> + +<div class="footnote"><p><a name="Footnote_158" id="Footnote_158"></a><a href="#FNanchor_158"><span class="label">158</span></a> A recent traveller has questioned Mr. Lane's +authority, in the "Modern Egyptians," for the +remark that Muslims should not pray in the bath. +A reference to any well-known collection of traditions +of the Prophet will, however, prove, by +many sayings besides that quoted above, that +Mr. Lane is in this matter strictly accurate—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_159" id="Footnote_159"></a><a href="#FNanchor_159"><span class="label">159</span></a> Nuzhet el-Mutaämmil, &c., section the seventh.</p></div> + +<div class="footnote"><p><a name="Footnote_160" id="Footnote_160"></a><a href="#FNanchor_160"><span class="label">160</span></a> A pious Muslim generally sits at his meals +with the right knee raised, after the example of +the Prophet, who adopted this custom in order to +avoid too comfortable a posture in eating, as +tempting to unnecessary gratification.—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_161" id="Footnote_161"></a><a href="#FNanchor_161"><span class="label">161</span></a> Pp. 180—182, ed. Oxon. 1800.</p></div> + +<div class="footnote"><p><a name="Footnote_162" id="Footnote_162"></a><a href="#FNanchor_162"><span class="label">162</span></a> See Esther vi. 8 and 9.</p></div> + +<div class="footnote"><p><a name="Footnote_163" id="Footnote_163"></a><a href="#FNanchor_163"><span class="label">163</span></a> El-Maḳreezee's "Khiṭaṭ," and El-Is-ḥáḳee.</p></div> + +<div class="footnote"><p><a name="Footnote_164" id="Footnote_164"></a><a href="#FNanchor_164"><span class="label">164</span></a> El-Is-ḥáḳee; reign of the Khaleefeh +El-Musta'een, the son of El-Moạtaṣim.</p></div> + +<div class="footnote"><p><a name="Footnote_165" id="Footnote_165"></a><a href="#FNanchor_165"><span class="label">165</span></a> Sketches of Persia, vol. i. ch. v. [Mr. Lane has written some of the Oriental words in this extract +according to his own mode.—<span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_166" id="Footnote_166"></a><a href="#FNanchor_166"><span class="label">166</span></a> Notes on the Bedouins and Wahábys, vol. i. pp. 220 et seq. 8vo. ed.</p></div> + +<div class="footnote"><p><a name="Footnote_167" id="Footnote_167"></a><a href="#FNanchor_167"><span class="label">167</span></a> A more full account of this custom is given in my work on the Modern Egyptians, vol. i. ch. l.</p></div> + +<div class="footnote"><p><a name="Footnote_168" id="Footnote_168"></a><a href="#FNanchor_168"><span class="label">168</span></a> Notes on the Bedouins and Wahábys, vol. i. +p. 232, 8vo. ed.</p></div> + +<div class="footnote"><p><a name="Footnote_169" id="Footnote_169"></a><a href="#FNanchor_169"><span class="label">169</span></a> Kitáb el-'Onwán fee Mekáïd en-Niswán.</p></div> + +<div class="footnote"><p><a name="Footnote_170" id="Footnote_170"></a><a href="#FNanchor_170"><span class="label">170</span></a> Ch. xxiv. vv. 27-29.</p></div> + +<div class="footnote"><p><a name="Footnote_171" id="Footnote_171"></a><a href="#FNanchor_171"><span class="label">171</span></a> See "Modern Egyptians," vol. ii., close of +chap, ix.—Since this was written, I have found +that El-Idreesee applies the term "Ḥasheesheeyeh," +which is exactly synonymous with +"Ḥashshásheen," to the "Assassins:" this, therefore, +decides the question.</p></div> + +<div class="footnote"><p><a name="Footnote_172" id="Footnote_172"></a><a href="#FNanchor_172"><span class="label">172</span></a> Lib. i. cap. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_173" id="Footnote_173"></a><a href="#FNanchor_173"><span class="label">173</span></a> Lib. ii. cap. 77.</p></div> + +<div class="footnote"><p><a name="Footnote_174" id="Footnote_174"></a><a href="#FNanchor_174"><span class="label">174</span></a> El-Maḳreezee and El-Is-ḥáḳee.</p></div> + +<hr /> + +<p><span class='pagenum'><a name="Page_120" id="Page_120">120</a></span></p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f54" id="f54"></a><img src="images/fig54.png" width="550" height="488" alt="Head-piece to Chapter III.--The Porter, &c.--The Motto is the Inscription upon the Door, in Koofee Characters" title="Head-piece to Chapter III.--The Porter, &c.--The Motto is the Inscription upon the Door, in Koofee Characters" /></div> + +<h4>CHAPTER III.</h4> + +<h6>COMMENCING WITH PART OF THE NINTH NIGHT, AND ENDING WITH PART +OF THE EIGHTEENTH.</h6> + +<hr /> +<h5>THE STORY OF THE PORTER AND THE LADIES OF BAGHDÁD, +AND OF THE THREE ROYAL MENDICANTS, &c.</h5> + +<p>There was a man of the city of Baghdád, who was unmarried, and +he was a porter; and one day, as he sat in the market, reclining +against his crate,<a href="#III1" class="fnanchor">1</a> there accosted him a female wrapped in an izár<a href="#III2" class="fnanchor">2</a> of +the manufacture of El-Móṣil,<a href="#III3" class="fnanchor">3</a> composed of gold-embroidered silk, +with a border of gold lace at each end, who raised her face-veil, and +displayed beneath it a pair of black eyes, with lids bordered by long +lashes, exhibiting a tender expression, and features of perfect beauty; +and she said, with a sweet voice, Bring thy crate, and follow me.<span class='pagenum'><a name="Page_121" id="Page_121">121</a></span></p> + +<p>The porter had scarcely heard her words when he took up his crate, +and he followed her until she stopped at the door of a house, and +knocked; whereupon there came down to her a Christian, and she +gave him a piece of gold, and received for it a quantity of olives, and +two large vessels of wine,<a href="#III4" class="fnanchor">4</a> which she placed in the crate, saying to +the porter, Take it up, and follow me. The porter exclaimed, This is, +indeed, a fortunate day!—and he took up the crate, and followed her. +She next stopped at the shop of a fruiterer, and bought of him Syrian +apples, and 'Othmánee quinces,<a href="#III5" class="fnanchor">5</a> and peaches of 'Omán, and jasmine +of Aleppo, and water-lilies of Damascus, and cucumbers of the Nile, +and Egyptian limes, and Sulṭánee citrons, and sweet-scented myrtle, +and sprigs of the ḥennà-tree, and chamomile, and anemones, and violets, +and pomegranate flowers, and eglantine: all these she put into the +porter's crate, and said to him, Take it up. So he took it up, and +followed her until she stopped at the shop of a butcher, to whom +she said, Cut off ten pounds of meat;—and he cut it off for her, and +she wrapped it in a leaf of a banana-tree, and put it in the crate, and +said again, Take it up, O porter:—and he did so, and followed her. +She next stopped at the shop of a seller of dry fruits, and took some +of every kind of these, and desired the porter to take up his burden. +Having obeyed, he followed her until she stopped at the shop of a +confectioner, where she bought a dish, and filled it with sweets of +every kind that he had,<a href="#III6" class="fnanchor">6</a> which she put into the crate; whereupon +the porter ventured to say, If thou hadst informed me beforehand, I +had brought with me a mule to carry all these things. The lady +smiled at his remark, and next stopped at the shop of a perfumer, of +whom she bought ten kinds of scented waters; rose-water, and orange-flower-water, +and willow-flower-water,<a href="#III7" class="fnanchor">7</a> &c.; together with some sugar, +and a sprinkling-bottle<a href="#III8" class="fnanchor">8</a> of rose-water infused with musk, and some +frankincense, and aloes-wood, and ambergris, and musk, and wax +candles; and, placing all these in the crate, she said, Take up thy +crate, and follow me. He, therefore, took it up, and followed her +until she came to a handsome house, before which was a spacious +court. It was a lofty structure, with a door of two leaves, composed +of ebony, overlaid with plates of red gold.<a href="#III9" class="fnanchor">9</a></p> + +<p>The young lady stopped at this door, and knocked gently; whereupon +both its leaves were opened, and the porter, looking to see who +opened it, found it to be a damsel of tall stature, high-bosomed, fair +and beautiful, and of elegant form, with a forehead like the bright new +moon, eyes like those of gazelles, eyebrows like the new moon of<span class='pagenum'><a name="Page_122" id="Page_122">122</a></span> +Ramaḍán,<a href="#III10" class="fnanchor">10</a> cheeks resembling anemones, and a mouth like the seal of +Suleymán:<a href="#III11" class="fnanchor">11</a> her countenance was like the full moon in its splendour, +and the forms of her bosom resembled two pomegranates of equal size. +When the porter beheld her, she captivated his reason, the crate nearly +fell from his head, and he exclaimed, Never in my life have I seen a +more fortunate day than this! The lady-portress, standing within the +door, said to the cateress and the porter, Ye are welcome:—and they +entered, and proceeded to a spacious saloon,<a href="#III12" class="fnanchor">12</a> decorated with various +colours, and beautifully constructed, with carved wood-work, and +fountains, and benches of different kinds, and closets with curtains +hanging before them; there was also in it, at the upper end,<a href="#III13" class="fnanchor">13</a> a couch +of alabaster inlaid with large pearls and jewels, with a musquito-curtain +of red satin suspended over it, and within this was a young lady with +eyes possessing the enchantment of Bábil,<a href="#III14" class="fnanchor">14</a> and a figure like the letter +Alif,<a href="#III15" class="fnanchor">15</a> with a face that put to shame the shining sun: she was like one +of the brilliant planets, or rather, one of the most high-born of the +maidens of Arabia. This third lady,<a href="#III16" class="fnanchor">16</a> rising from the couch, advanced +with a slow and elegant gait to the middle of the saloon, where her +sisters were standing, and said to them, Why stand ye still? Lift +down the burden from the head of this poor porter:—whereupon the +cateress placed herself before him, and the portress behind him, +and, the third lady assisting them, they lifted it down from his head. +They then took out the contents of the crate, and, having put every +thing in its place, gave to the porter two pieces of gold, saying to him, +Depart, O porter.</p> + +<p>The porter, however, stood looking at the ladies, and admiring +their beauty and their agreeable dispositions; for he had never seen +any more handsome; and when he observed that they had not a man +among them, and gazed upon the wine, and fruits, and sweet-scented +flowers, which were there, he was full of astonishment, and hesitated +to go out; upon which one of the ladies said to him, Why dost thou +not go? dost thou deem thy hire too little? Then turning to one of +her sisters, she said to her, Give him another piece of gold.—By Allah, +O my mistress, exclaimed the porter, my hire is but two half-dirhems,<a href="#III17" class="fnanchor">17</a> +and I thought not what ye have given me too little; but my heart and +mind were occupied with reflections upon you and your state, ye being +alone, with no man among you, not one to amuse you with his company; +for ye know that the menáreh<a href="#III18" class="fnanchor">18</a> standeth not firmly but on four +walls: now ye have not a fourth, and the pleasure of women is not +complete without men: ye are three only, and have need of a fourth,<span class='pagenum'><a name="Page_123" id="Page_123">123</a></span> +who should be a man, a person of sense, discreet, acute, and a concealer +of secrets. We are maidens, they replied; and fear to impart +our secret to him who will not keep it; for we have read, in a certain +history, this verse:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Guard thy secret from another: intrust it not: for he who intrusteth a secret hath lost it.</span> +</div> +</div> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f55" id="f55"></a><img src="images/fig55.png" width="550" height="638" alt="The Porter pleading with the Three Ladies" title="The Porter pleading with the Three Ladies" /></div> + +<p>—By your existence, said the porter, I am a man of sense, and trustworthy: +I have read various books, and perused histories: I make +known what is fair, and conceal what is foul, and act in accordance +with the saying of the poet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">None keepeth a secret but a faithful person: with the best of mankind it remaineth concealed.</span> +<span class="i0">A secret is with me as in a house with a lock, whose key is lost, and whose door is sealed.<a href="#III19" class="fnanchor">19</a></span> +</div> +</div> + +<p>When the ladies heard the verses which he quoted, and the words with +which he addressed them, they said to him, Thou knowest that we +have expended here a considerable sum of money: hast thou then +wherewith to requite us? We will not suffer thee to remain with us<span class='pagenum'><a name="Page_124" id="Page_124">124</a></span> +unless thou contribute a sum of money; for thou desirest to sit with +us, and to be our cup-companion, and to gaze upon our beautiful faces.—If +friendship is without money, said the mistress of the house, it is +not equivalent to the weight of a grain:—and the portress added, If +thou hast nothing, depart with nothing:—but the cateress said, O +sister, let us suffer him; for, verily, he hath not been deficient in his +services for us this day: another had not been so patient with us: +whatever, therefore, falls to his share of the expense, I will defray for +him.—At this the porter rejoiced, and exclaimed, By Allah, I obtained +my first and only pay this day from none but thee:—and the other +ladies said to him, Sit down: thou art welcome.</p> + +<p>The cateress then arose, and, having tightened her girdle, arranged +the bottles, and strained the wine, and prepared the table by the pool +of the fountain. She made ready all that they required, brought the +wine, and sat down with her sisters; the porter also sitting with them, +thinking he was in a dream. And when they had seated themselves, +the cateress took a jar of wine, and filled the first cup, and drank it:<a href="#III20" class="fnanchor">20</a> +she then filled another, and handed it to one of her sisters; and in like +manner she did to her other sister; after which she filled again, and +handed the cup to the porter, who, having taken it from her hand, +repeated this verse:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I will drink the wine, and enjoy health; for, verily, this beverage is a remedy for disease.</span> +</div> +</div> + +<div class="figcenter" style="width: 500px; position: relative;"><a name="f56" id="f56"></a><img src="images/fig56.png" width="500" height="349" alt="The Porter and Ladies carousing" title="The Porter and Ladies carousing" /></div> + +<p>The wine continued to circulate among them, and the porter, taking +his part in the revels, dancing and singing with them, and enjoying<span class='pagenum'><a name="Page_125" id="Page_125">125</a></span> +the fragrant odours, began to hug and kiss them, while one slapped<a href="#III21" class="fnanchor">21</a> +him, and another pulled him, and the third beat him with sweet-scented +flowers, till, at length, the wine made sport with their reason; +and they threw off all restraint, indulging their merriment with as +much freedom as if no man had been present.<a href="#III22" class="fnanchor">22</a></p> + +<p>Thus they continued until the approach of night, when they said +to the porter, Depart, and shew us the breadth of thy shoulders;<a href="#III23" class="fnanchor">23</a>—but +he replied, Verily the departure of my soul from my body were +more easy to me than my departure from your company; therefore +suffer us to join the night to the day, and then each of us shall return +to his own, or her own, affairs. The cateress, also, again interceded +for him, saying, By my life I conjure you that ye suffer him to pass +the night with us, that we may laugh at his drolleries, for he is a +witty rogue. So they said to him, Thou shalt pass the night with us +on this condition, that thou submit to our authority, and ask not an +explanation of anything that thou shalt see. He replied, Good.—Rise +then, said they, and read what is inscribed upon the door. Accordingly, +he went to the door, and found the following inscription upon +it in letters of gold, Speak not of that which doth not concern thee, +lest thou hear that which will not please thee:—and he said, Bear +witness to my promise that I will not speak of that which doth not +concern me.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f57" id="f57"></a><img src="images/fig57.png" width="550" height="616" alt="The Three Royal Mendicants" title="The Three Royal Mendicants" /></div> + +<p>The cateress then rose, and prepared for them a repast; and, after +they had eaten a little, they lighted the candles and burnt some aloes-wood. +This done, they sat down again to the table; and, while they +were eating and drinking, they heard a knocking at the door; whereupon, +without causing any interruption to their meal, one of them +went to the door, and, on her return, said, Our pleasure this night is +now complete, for I have found, at the door, three foreigners<a href="#III24" class="fnanchor">24</a> with +shaven chins, and each of them is blind of the left eye: it is an extraordinary +coincidence. They are strangers newly arrived,<a href="#III25" class="fnanchor">25</a> and each of +them has a ridiculous appearance: if they come in, therefore, we shall +be amused with laughing at them.—The lady ceased not with these +words, but continued to persuade her sisters until they consented, and +said, Let them enter; but make it a condition with them that they +speak not of that which doth not concern them, lest they hear that +which will not please them. Upon this she rejoiced, and, having gone +again to the door, brought in the three men blind of one eye and with +shaven chins, and they had thin and twisted mustaches. Being mendicants, +they saluted and drew back; but the ladies rose to them, and<span class='pagenum'><a name="Page_126" id="Page_126">126</a></span> +seated them; and when these three men looked at the porter, they saw +that he was intoxicated; and, observing him narrowly, they thought +that he was one of their own class, and said, He is a mendicant like +ourselves, and will amuse us by his conversation:—but the porter, +hearing what they said, arose, and rolled his eyes, and exclaimed to +them, Sit quiet, and abstain from impertinent remarks. Have ye not +read the inscription upon the door?—The ladies, laughing, said to each +other, Between the mendicants and the porter we shall find matter for +amusement. They then placed before the former some food, and they +ate, and then sat to drink. The portress handed to them the wine, +and, as the cup was circulating among them, the porter said to them, +Brothers, have ye any tale or strange anecdote wherewith to amuse us? +The mendicants, heated by the wine, asked for musical instruments; +and the portress brought them a tambourine of the manufacture of El-Móṣil, +with a lute of El-'Eráḳ, and a Persian harp;<a href="#III26" class="fnanchor">26</a> whereupon they<span class='pagenum'><a name="Page_127" id="Page_127">127</a></span> +all arose; and one took the tambourine; another, the lute; and the +third, the harp: and they played upon these instruments, the ladies +accompanying them with loud songs; and while they were thus diverting +themselves, a person knocked at the door. The portress, therefore, +went to see who was there; and the cause of the knocking was +this.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f58" id="f58"></a><img src="images/fig58.png" width="550" height="440" alt="The Concert of the Mendicants" title="The Concert of the Mendicants" /></div> + +<p>The Khaleefeh<a href="#III27" class="fnanchor">27</a> Hároon Er-Rasheed had gone forth this night to +see and hear what news he could collect, accompanied by Jaạfar<a href="#III28" class="fnanchor">28</a> his +Wezeer, and Mesroor<a href="#III29" class="fnanchor">29</a> his executioner. It was his custom to disguise +himself in the attire of a merchant; and this night, as he went through +the city, he happened to pass, with his attendants, by the house of +these ladies, and hearing the sounds of the musical instruments, he +said to Jaạfar, I have a desire to enter this house, and to see who is +giving this concert.—They are a party who have become intoxicated, +replied Jaạfar, and I fear that we may experience some ill usage from +them;—but the Khaleefeh said, We must enter, and I would that thou +devise some stratagem by which we may obtain admission to the +inmates. Jaạfar therefore answered, I hear and obey:—and he +advanced, and knocked at the door; and when the portress came and +opened the door, he said to her, My mistress, we are merchants from +Tabareeyeh,<a href="#III30" class="fnanchor">30</a> and have been in Baghdád ten days; we have brought +with us merchandise, and taken lodgings in a Khán;<a href="#III31" class="fnanchor">31</a> and a merchant +invited us to an entertainment this night: accordingly, we went to his +house, and he placed food before us, and we ate, and sat awhile drinking +together, after which he gave us leave to depart;<a href="#III32" class="fnanchor">32</a> and going out<span class='pagenum'><a name="Page_128" id="Page_128">128</a></span> +in the dark, and being strangers, we missed our way to the Khán: we +trust, therefore, in your generosity that you will admit us to pass the +night in your house; by doing which you will obtain a reward in +heaven.—The portress, looking at them, and observing that they were +in the garb of merchants, and that they bore an appearance of respectability, +returned, and consulted her two companions; and they said +to her, Admit them:—so she returned, and opened to them the door. +They said to her, Shall we enter with thy permission? She answered, +Come in. The Khaleefeh, therefore, entered, with Jaạfar and Mesroor; +and when the ladies saw them, they rose to them, and served them, +saying, Welcome are our guests; but we have a condition to impose +upon you, that ye speak not of that which doth not concern you, lest +ye hear that which will not please you. They answered, Good:—and +when they had sat down to drink, the Khaleefeh looked at the three +mendicants, and was surprised at observing that each of them was +blind of the left eye; and he gazed upon the ladies, and was perplexed +and amazed at their fairness and beauty. And when the others proceeded +to drink and converse, the ladies brought wine to the Khaleefeh; +but he said, I am a pilgrim;<a href="#III33" class="fnanchor">33</a>—and drew back from them. +Whereupon the portress spread before him an embroidered cloth, and +placed upon it a China bottle, into which she poured some willow-flower-water, +adding to it a lump of ice, and sweetening it with sugar, +while the Khaleefeh thanked her, and said within himself, To-morrow +I must reward her for this kind action.</p> + +<p>The party continued their carousal, and, when the wine took effect +upon them, the mistress of the house arose, and waited upon them; +and afterwards, taking the hand of the cateress, said, Arise, O my +sister, that we may fulfil our debt. She replied, Good. The portress +then rose, and, after she had cleared the middle of the saloon, placed +the mendicants at the further end, beyond the doors; after which, the +ladies called to the porter, saying, How slight is thy friendship! thou +art not a stranger, but one of the family. So the porter arose, and +girded himself, and said, What would ye?—to which one of the ladies +answered, Stand where thou art:—and presently the cateress said to +him, Assist me:—and he saw two black bitches, with chains attached +to their necks, and drew them to the middle of the saloon; whereupon +the mistress of the house arose from her place, and tucked up her +sleeve above her wrist, and, taking a whip, said to the porter, Bring to +me one of them. Accordingly, he dragged one forward by the chain. +The bitch whined, and shook her head at the lady; but the latter fell<span class='pagenum'><a name="Page_129" id="Page_129">129</a></span> +to beating her upon the head, notwithstanding her howling, until her +arms were tired, when she threw the whip from her hand, and pressed +the bitch to her bosom, and wiped away her tears, and kissed her +head; after which she said to the porter, Take her back, and bring the +other;—and he brought her, and she did to her as she had done to +the first. At the sight of this, the mind of the Khaleefeh was troubled, +and his heart was contracted, and he winked to Jaạfar that he should +ask her the reason; but he replied by a sign, Speak not.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f59" id="f59"></a><img src="images/fig59.png" width="550" height="240" alt="The Ladies preparing to whip the Bitches" title="The Ladies preparing to whip the Bitches" /></div> + +<p>The mistress of the house then looked towards the portress, and +said to her, Arise to perform what thou hast to do. She replied, +Good:—and the mistress of the house seated herself upon a couch of +alabaster, overlaid with gold and silver, and said to the portress and +the cateress, Now perform your parts. The portress then seated herself +upon a couch by her; and the cateress, having entered a closet, +brought out from it a bag of satin with green fringes, and, placing +herself before the lady of the house, shook it, and took out from it a +lute; and she tuned its strings, and sang to it these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Restore to my eyelids the sleep which hath been ravished; and inform me of my reason, whither it hath fled.</span> +<span class="i0">I discovered, when I took up my abode with love, that slumber had become an enemy to my eyes.</span> +<span class="i0">They said, We saw thee to be one of the upright; what, then, hath seduced thee? I answered, Seek the cause from his glance.</span> +<span class="i0">Verily I excuse him for the shedding of my blood, admitting that I urged him to the deed by vexation.</span> +<span class="i0">He cast his sun-like image upon the mirror of my mind, and its reflection kindled a flame in my vitals.<a href="#III34" class="fnanchor">34</a></span> +</div> +</div> + +<p>When the portress<a href="#III35" class="fnanchor">35</a> had heard this song, she exclaimed, Allah +approve thee!—and she rent her clothes, and fell upon the floor in a +swoon; and when her bosom was thus uncovered, the Khaleefeh saw +upon her the marks of beating, as if from miḳra'ahs<a href="#III36" class="fnanchor">36</a> and whips; at<span class='pagenum'><a name="Page_130" id="Page_130">130</a></span> +which he was greatly surprised. The cateress<a href="#III37" class="fnanchor">37</a> immediately arose, +sprinkled water upon her face, and brought her another dress, which +she put on. The Khaleefeh then said to Jaạfar, Seest thou not this +woman, and the marks of beating upon her? I cannot keep silence +respecting this affair, nor be at rest, until I know the truth of the +history of this damsel, and that of these two bitches. But Jaạfar +replied, O our lord, they have made a covenant with us that we shall +not speak excepting of that which concerneth us, lest we hear that +which will not please us.—The cateress then took the lute again, and, +placing it against her bosom, touched the chords with the ends of her +fingers, and thus sang to it:—</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f60" id="f60"></a><img src="images/fig60.png" width="550" height="677" alt="The Portress fainting" title="The Portress fainting" /></div> + +<p><span class='pagenum'><a name="Page_131" id="Page_131">131</a></span></p> + +<div class="poem"><div class="stanza"> +<span class="i0">If of love we complain, what shall we say? Or consuming through desire, how can we escape?</span> +<span class="i0">Or if we send a messenger to interpret for us, he cannot convey the lover's complaint.</span> +<span class="i0">Or if we would be patient, short were our existence after the loss of those we love.</span> +<span class="i0">Nought remaineth to us but grief and mourning, and tears streaming down our cheeks.</span> +<span class="i0">O you who are absent from my sight, but constantly dwelling within my heart!</span> +<span class="i0">Have you kept your faith to an impassioned lover, who, while time endureth, will never change?</span> +<span class="i0">Or, in absence, have you forgotten that lover who, on your account, is wasting away?</span> +<span class="i0">When the day of judgment shall bring us together, I will beg of our Lord a protractive trial.<a href="#III38" class="fnanchor">38</a></span> +</div> +</div> + +<p>On hearing these verses of the cateress, the portress again rent her +clothes, and cried out, and fell upon the floor in a swoon; and the +cateress, as before, put on her another dress, after she had sprinkled +some water upon her face.<a href="#III39" class="fnanchor">39</a></p> + +<p>The mendicants, when they witnessed this scene, said, Would that +we had never entered this house, but rather had passed the night upon +the mounds;<a href="#III40" class="fnanchor">40</a> for our night hath been rendered foul by an event that +breaketh the back! The Khaleefeh, looking towards them, then said, +Wherefore is it so with you? They answered, Our hearts are troubled +by this occurrence.—Are ye not, he asked, of this house?—No, they +answered; nor did we imagine that this house belonged to any but the +man who is sitting with you:—upon which the porter said, Verily, I +have never seen this place before this night; and I would that I had +passed the night upon the mounds rather than here. They then +observed, one to another, We are seven men, and they are but three +women; we will, therefore, ask them of their history; and if they +answer us not willingly they shall do it in spite of themselves:—and +they all agreed to this, excepting Jaạfar, who said, This is not a right +determination; leave them to themselves, for we are their guests, and +they made a covenant with us which we should fulfil: there remaineth +but little of the night, and each of us shall soon go his way. Then, +winking to the Khaleefeh, he said, There remaineth but an hour; and +to-morrow we will bring them before thee, and thou shalt ask them +their story. But the Khaleefeh refused to do so, and said, I have not +patience to wait so long for their history.—Words followed words, +and at last they said, Who shall put the question to them?—and one +answered, The porter.</p> + +<div class="figcenter" style="width: 300px; position: relative;"><a name="f61" id="f61"></a><img src="images/fig61.png" width="300" height="404" alt="The Porter seized" title="The Porter seized" /></div> + +<p>The ladies then said to them, O people, of what are ye talking?—whereupon +the porter approached the mistress of the house, and said<span class='pagenum'><a name="Page_132" id="Page_132">132</a></span> +to her, O my mistress, I ask thee, and conjure thee by Allah, to tell us +the story of the two bitches, and for what reason thou didst beat them, +and then didst weep, and kiss them, and that thou acquaint us with the +cause of thy sister's having been beaten with miḳra'ahs: that is our +question, and peace be on you.—Is this true that he saith of you? +inquired the lady, of the other men; and they all answered, Yes,—excepting +Jaạfar, who was silent. When the lady heard their answer, +she said, Verily, O our guests, ye have wronged us excessively; for we +made a covenant with you beforehand, that he who should speak of +that which concerned him not should hear that which would not please +him. Is it not enough that we have admitted you into our house, and +fed you with our provisions? But it is not so much your fault as the +fault of her who introduced you to us.—She then tucked up her sleeve +above her wrist, and struck the floor three times, saying, Come ye +quickly!—and immediately the door of a closet opened, and there +came forth from it seven black slaves, each having in his hand a drawn +sword. The lady said to them, Tie behind them the hands of these +men of many words, and bind each of them to another:—and they +did so, and said, O virtuous lady, dost thou permit us to strike off<span class='pagenum'><a name="Page_133" id="Page_133">133</a></span> +their heads? She answered, Give them a short respite, until I shall +have inquired of them their histories, before ye behead them.—By +Allah, O my mistress, exclaimed the porter, kill me not for the offence +of others: for they have all transgressed and committed an offence, +excepting me. Verily our night had been pleasant if we had been +preserved from these mendicants, whose presence is enough to convert +a well-peopled city into a heap of ruins!—He then repeated this +couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">How good is it to pardon one able to resist! and how much more so, one who is helpless!</span> +<span class="i0">For the sake of the friendship that subsisted between us, destroy not one for the crime of another!</span> +</div> +</div> + +<p>On hearing these words of the porter, the lady laughed after her +anger. Then approaching the men, she said, Acquaint me with your +histories, for there remaineth of your lives no more than an hour. +Were ye not persons of honourable and high condition, or +governors,<a href="#III41" class="fnanchor">41</a> +I would hasten your recompense.—The Khaleefeh said to Jaạfar, Wo +to thee, O Jaạfar! make known to her who we are; otherwise she will +kill us.—It were what we deserve, replied he.—Jesting, said the +Khaleefeh, is not befitting in a time for seriousness: each has its +proper occasion.—The lady then approached the mendicants, and said +to them, Are ye brothers? They answered, No, indeed; we are only +poor foreigners.<a href="#III42" class="fnanchor">42</a> She said then to one of them, Wast thou born blind +of one eye?—No, verily, he answered; but a wonderful event happened +to me when my eye was destroyed, and the story of it, if +engraved on the understanding, would serve as a lesson to him who +would be admonished. She asked the second and the third also; +and they answered her as the first; adding, Each of us is from a +different country, and our history is wonderful and extraordinary. +The lady then looked towards them and said, Each of you shall relate +his story, and the cause of his coming to our abode, and then stroke +his head,<a href="#III43" class="fnanchor">43</a> and go his way.</p> + +<p>The first who advanced was the porter, who said, O my mistress, I +am a porter; and this cateress loaded me, and brought me hither, and +what hath happened to me here in your company ye know. This is +my story; and peace be on you.—Stroke thy head, then, said she, +and go:—but he replied, By Allah, I will not go until I shall have +heard the story of my companions.—The first mendicant then +advanced, and related as follows:—</p> + +<p><span class='pagenum'><a name="Page_134" id="Page_134">134</a></span></p> + +<h5>THE STORY OF THE FIRST ROYAL MENDICANT.</h5> + +<p>Know, O my mistress, that the cause of my having shaved my +beard, and of the loss of my eye was this:—My father was a King, and +he had a brother who was also a King, and who resided in another +capital. It happened that my mother gave birth to me on the same +day on which the son of my uncle was born; and years and days +passed away until we attained to manhood. Now, it was my custom, +some years, to visit my uncle, and to remain with him several months; +and on one of these occasions my cousin paid me great honour; he +slaughtered sheep for me, and strained the wine for me, and we sat +down to drink; and when the wine had affected us, he said to me, O +son of my uncle, I have need of thine assistance in an affair of interest +to me, and I beg that thou wilt not oppose me in that which I desire +to do. I replied, I am altogether at thy service:—and he made me +swear to him by great oaths, and, rising immediately, absented himself +for a little while, and then returned, followed by a woman decked with +ornaments, and perfumed, and wearing a dress of extraordinary value. +He looked towards me, while the woman stood behind him, and said, +Take this woman, and go before me to the burial-ground which is in +such a place:—and he described it to me, and I knew it. He then +added, Enter the burial-ground, and there wait for me.</p> + +<p>I could not oppose him, nor refuse to comply with his request, on +account of the oaths which I had sworn to him; so I took the woman, +and went with her to the burial-ground; and when we had sat there +a short time, my cousin came, bearing a basin of water, and a bag +containing some plaster, and a small adze. Going to a tomb in the +midst of the burial-ground, he took the adze, and disunited the stones, +which he placed on one side; he then dug up the earth with the adze, +and uncovered a flat stone, of the size of a small door, under which +there appeared a vaulted staircase. Having done this he made a +sign to the woman, and said to her, Do according to thy choice:—whereupon +she descended the stairs. He then looked towards me, +and said, O son of my uncle, complete thy kindness when I have +descended into this place, by replacing the trap-door and the earth +above it as they were before: then, this plaster which is in the bag, +and this water which is in the basin, do thou knead together, and +plaster the stones of the tomb as they were, so that no man may know +it, and say, This hath been lately opened, but its interior is old:—for,<span class='pagenum'><a name="Page_135" id="Page_135">135</a></span> +during the space of a whole year I have been preparing this, and no +one knew it but God: this is what I would have thee do. He then +said to me, May God never deprive thy friends of thy presence, O son +of my uncle!—and, having uttered these words, he descended the +stairs.</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="f62" id="f62"></a><img src="images/fig62.png" width="550" height="550" alt="First Prince (afterwards a Mendicant) leading the Lady to the Tomb" title="First Prince (afterwards a Mendicant) leading the Lady to the Tomb" /></div> + +<p>When he had disappeared from before my eyes, I replaced the +trap-door, and busied myself with doing as he had ordered me, until +the tomb was restored to the state in which it was at first; after which +I returned to the palace of my uncle, who was then absent on a hunting +excursion. I slept that night, and when the morning came, I +reflected upon what had occurred between me and my cousin, and +repented of what I had done for him, when repentance was of no avail. +I then went out to the burial-ground, and searched for the tomb; but +could not discover it. I ceased not in my search until the approach +of night; and, not finding the way to it, returned again to the palace; +and I neither ate nor drank: my heart was troubled respecting my +cousin, since I knew not what had become of him; and I fell into<span class='pagenum'><a name="Page_136" id="Page_136">136</a></span> +excessive grief. I passed the night sorrowful until the morning, and +went again to the burial-ground, reflecting upon the action of my +cousin, and repenting of my compliance with his request; and I +searched among all the tombs; but discovered not that for which +I looked. Thus I persevered in my search seven days without +success.<a href="#III44" class="fnanchor">44</a></p> + +<p>My trouble continued and increased until I was almost mad; and +I found no relief but in departing, and returning to my father; but +on my arrival at his capital, a party at the city-gate sprang upon me +and bound me. I was struck with the utmost astonishment, considering +that I was the son of the Sulṭán of the city, and that these were +the servants of my father and of myself: excessive fear of them overcame +me, and I said within myself, What hath happened to my +father? I asked, of those who had bound me, the cause of this +conduct; but they returned me no answer, till after a while, when one +of them, who had been my servant, said to me, Fortune hath betrayed +thy father, the troops have been false to him, and the Wezeer hath +killed him; and we were lying in wait to take thee.—They took me, +and I was as one dead, by reason of this news which I had heard +respecting my father; and I stood before the Wezeer who had killed +my father.</p> + +<p>Now, there was an old enmity subsisting between me and him; +and the cause of it was this:—I was fond of shooting with the cross-bow; +and it happened, one day, that as I was standing on the roof of +my palace, a bird alighted on the roof of the palace of the Wezeer, +who was standing there at the time, and I aimed at the bird; but the +bullet missed it, and struck the eye of the Wezeer, and knocked it +out, in accordance with the appointment of fate and destiny, as the +poet hath said:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">We trod the steps appointed for us: and the man whose steps are appointed must tread them.</span> +<span class="i0">He whose death is decreed to take place in one land will not die in any land but that.</span> +</div> +</div> + +<p>When I had thus put out the eye of the Wezeer, he could say nothing, +because my father was King of the city. This was the cause of the +enmity between him and me: and when I stood before him, with my +hands bound behind me, he gave the order to strike off my head. I +said to him, Wouldst thou kill me for no offence?—What offence, he +exclaimed, could be greater than this?—and he pointed to the place +of the eye which was put out. I did that, said I, unintentionally.<span class='pagenum'><a name="Page_137" id="Page_137">137</a></span> +He replied, If thou didst it unintentionally, I will do the same to thee +purposely:—and immediately he said, Bring him forward to me:—and, +when they had done so, he thrust his finger into my left eye, and +pulled it out. Thus I became deprived of one eye, as ye see me. He +then bound me firmly, and placed me in a chest, and said to the +executioner, Take this fellow, and draw thy sword, and convey him +without the city; then put him to death, and let the wild beasts +devour him.</p> + +<p>Accordingly, he went forth with me from the city, and, having +taken me out from the chest, bound hand and foot, was about to +bandage my eye, and kill me; whereupon I wept, and exclaimed,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">How many brothers have I taken as armour! and such they were; but to guard my enemies.</span> +<span class="i0">I thought they would be as piercing arrows: and such they were; but to enter my heart!</span> +</div> +</div> + +<p>The executioner, who had served my father in the same capacity, +and to whom I had shewn kindnesses, said, on hearing these verses, +O my master, what can I do, being a slave under command?—but +presently he added, Depart with thy life, and return not to this +country, lest thou perish, and cause me to perish with thee. The +poet saith,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Flee with thy life if thou fearest oppression, and leave the house to tell its builder's fate.</span> +<span class="i0">Thou wilt find, for the land that thou quittest, another: but no soul wilt thou find to replace thine own.</span> +</div> +</div> + +<p>As soon as he had thus said, I kissed his hands, and believed not +in my safety until I had fled from his presence. The loss of my eye +appeared light to me when I considered my escape from death; and +I journeyed to my uncle's capital, and, presenting myself before him, +informed him of what had befallen my father, and of the manner in +which I had lost my eye: upon which he wept bitterly, and said, Thou +hast added to my trouble and my grief; for thy cousin hath been lost +for some days, and I know not what hath happened to him, nor can +any one give me information respecting him. Then he wept again, +until he became insensible; and when he recovered, he said, O my +son, the loss of thine eye is better than the loss of thy life.</p> + +<p>Upon this I could no longer keep silence respecting his son, my +cousin; so I informed him of all that happened to him; and on +hearing this news he rejoiced exceedingly, and said, Shew me the +tomb.—By Allah, O my uncle, I replied, I know not where it is; for<span class='pagenum'><a name="Page_138" id="Page_138">138</a></span> +I went afterwards several times to search for it, and could not recognise +its place. We, however, went together to the burial-ground, and, +looking to the right and left, I discovered it; and both I and my +uncle rejoiced. I then entered the tomb with him, and when we had +removed the earth, and lifted up the trap-door, we descended fifty +steps, and, arriving at the bottom of the stairs, there issued forth upon +us a smoke which blinded our eyes; whereupon my uncle pronounced +those words which relieve from fear him who uttereth them,—There is +no strength nor power but in God, the High, the Great!—After this, +we proceeded, and found ourselves in a saloon, filled with flour and +grain, and various eatables; and we saw there a curtain suspended +over a couch, upon which my uncle looked, and found there his son +and the woman who had descended with him, lying side by side, and +converted into black charcoal, as if they had been thrown into a pit of +fire. And when he beheld this spectacle, he spat in his son's face, +and exclaimed, This is what thou deservest, O thou wretch! This is +the punishment of the present world, and there remaineth the punishment +of the other world, which will be more severe and lasting!—and +he struck him with his shoes. Astonished at this action, and grieved +for my cousin, seeing him and the damsel thus converted into charcoal, +I said, By Allah, O my uncle, moderate the trouble of thy heart, +for my mind is perplexed by that which hath happened to thy son, +and by thinking how it hath come to pass that he and the damsel are +converted into black charcoal. Dost thou not deem it enough for him +to be in this state, that thou beatest him with thy shoes?</p> + +<p>O son of my brother, he replied, this my son was, from his early +years, inflamed with love for his foster-sister,<a href="#III45" class="fnanchor">45</a> and I used to forbid +him from entertaining this passion for her, and to say within myself, +They are now children, but when they grow older a base act will be +committed by them:—and, indeed, I heard that such had been the +case, but I believed it not. I, however, reprimanded him severely, +and said to him, Beware of so foul an action, which none before thee +hath committed, nor will any commit after thee: otherwise we shall +suffer disgrace and disparagement among the Kings until we die, and +our history will spread abroad with the caravans: have a care for thyself +that such an action proceed not from thee; for I should be incensed +against thee, and kill thee. I then separated him from her, and her +from him: but the vile woman loved him excessively; the Devil got +possession of them both; and when my son saw that I had separated +him, he secretly made this place beneath the earth, and, having con<span class='pagenum'><a name="Page_139" id="Page_139">139</a></span>veyed +hither the provisions which thou seest, took advantage of my +inadvertence when I had gone out to hunt, and came hither: but the +Truth<a href="#III46" class="fnanchor">46</a> (whose perfection be extolled, and whose name be exalted!) +was jealously vigilant over them, and consumed them by fire; and the +punishment of the world to come will be more severe and lasting.—He +then wept, and I wept with him; and he said to me, Thou art my +son in his stead.—I remained a while reflecting upon the world and its +vicissitudes, upon the murder of my father by the Wezeer, and his +usurping his throne, and the loss of my eye, and the strange events +which had happened to my cousin, and I wept again.</p> + +<p>We then ascended, and, having replaced the trap-door and the +earth above it, and restored the tomb to its former state, returned to +our abode; but scarcely had we seated ourselves when we heard the +sounds of drums and trumpets, warriours galloped about, and the air +was filled with dust raised by the horses' hoofs. Our minds were +perplexed, not knowing what had happened, and the King, asking +the news, was answered, The Wezeer of thy brother hath slain him +and his soldiers and guards, and come with his army to assault the +city unawares; and the inhabitants, being unable to withstand, have +submitted to him:—whereupon I said within myself, If I fall into his +hand, he will slay me.—Griefs overwhelmed me, and I thought of the +calamities which had befallen my father and my mother, and knew not +what to do; for if I appeared, the people of the city would know me, +and the troops of my father would hasten to kill and destroy me. I +knew no way of escape but to shave off my beard:<a href="#III47" class="fnanchor">47</a> so I shaved it, and, +having changed my clothes, departed from the city, and came hither, +to this abode of peace, in the hope that some person would introduce +me to the Prince of the Faithful, the Khaleefeh of the Lord of all +creatures, that I might relate to him my story, and all that had befallen +me. I arrived in this city this night; and as I stood perplexed, not +knowing whither to direct my steps, I saw this mendicant, and saluted +him, and said, I am a stranger. He replied, And I, too, am a +stranger:—and while we were thus addressing each other, our companion, +this third person, came up to us, and saluting us, said, I am +a stranger. We replied, And we, also, are strangers. So we walked +on together, and darkness overtook us, and destiny directed us unto +your abode.—This was the cause of the shaving of my beard, and of +the loss of my eye.</p> + +<p>The lady then said to him, Stroke my head, and depart:—but he +replied, I will not depart until I have heard the stories of the others.<span class='pagenum'><a name="Page_140" id="Page_140">140</a></span> +And they wondered at his tale; and the Khaleefeh said to Jaạfar, +Verily I have never known the like of that which hath happened to +this mendicant.</p> + +<p>The second mendicant then advanced, and, having kissed the +ground, said,—</p> + +<hr /> +<h5>THE STORY OF THE SECOND ROYAL MENDICANT.</h5> + +<p>O my mistress, I was not born with only one eye; but my story is +wonderful, and, if written, would serve as a lesson to him who would +be admonished. I am a King, and son of a King: I read the Ḳurán +according to the seven readings,<a href="#III48" class="fnanchor">48</a> and perused various works under +the tuition of different learned professors of their subjects: I studied +the science of the stars,<a href="#III49" class="fnanchor">49</a> and the writings of the poets, and made +myself a proficient in all the sciences; so that I surpassed the people +of my age. My hand-writing<a href="#III50" class="fnanchor">50</a> was extolled among all the scribes, my +fame spread among all countries, and my history among all Kings; +and the King of India, hearing of me, requested my father to allow +me to visit him, sending him various gifts and curious presents, such +as were suitable to Kings. My father, therefore, prepared for me six +ships, and we proceeded by sea for the space of a whole month, after +which we came to land; and, having disembarked some horses which +we had with us in the ship, we loaded ten camels with presents, and +commenced our journey; but soon there appeared a cloud of dust, +which rose and spread until it filled the air before us, and, after a +while, cleared a little, and discovered to us, in the midst of it, sixty<span class='pagenum'><a name="Page_141" id="Page_141">141</a></span> +horseman like fierce lions whom we perceived to be Arab highwaymen; +and when they saw us, that we were a small company with ten loads +of presents for the King of India, they galloped towards us, pointing +their spears at us. We made signs to them with our fingers, and +said, We are ambassadors to the honoured King of India; therefore +do us no injury:—but they replied, We are not in his territories, nor +under his government. They slew certain of the young men, and the +rest fled. I also fled, after I had received a severe wound; the Arabs +being employed, without further regard to us, in taking possession of +the treasure and presents which we had with us.</p> + +<div class="figcenter" style="width: 590px; position: relative;"><a name="f63" id="f63"></a><img src="images/fig063.png" width="590" height="288" alt="Second Prince (afterwards a Mendicant) meeting the Robbers" title="Second Prince (afterwards a Mendicant) meeting the Robbers" /></div> + +<p>I proceeded without knowing whither to direct my course, reduced +from a mighty to an abject state, and journeyed till I arrived at the +summit of a mountain, where I took shelter in a cavern until the next +morning. I then resumed my journey, and arrived at a flourishing +city: the winter, with its cold, had passed away, and the spring had +come, with its flowers; and I rejoiced at my arrival there, being +wearied with my journey, anxious and pallid. My condition being +thus changed, I knew not whither to bend my steps; and, turning to +a tailor sitting in his shop, I saluted him, and he returned my salutation, +and welcomed me, and wished me joy, asking me the reason of +my having come thither. I acquainted him, therefore, with what had +befallen me from first to last, and he was grieved for me, and said, O +young man, reveal not thy case, for I fear what the King of this city +might do to thee, since he is the greatest of thy father's enemies, and +hath a debt of blood against him. He then placed some food and +drink before me, and we ate together, and I conversed with him till +night, when he lodged me in a place by his shop, and brought me a +bed and coverlet; and, after I had remained with him three days, he +said to me, Dost thou not know any trade by which to make gain?<a href="#III51" class="fnanchor">51</a> +I answered, I am acquainted with the law, a student of sciences, a +writer, and an arithmetician.—Thy occupation, he said, is profitless in +our country: there is no one in our city acquainted with science or +writing, but only with getting money. Verily, I replied, I know +nothing but what I have told thee.—Gird thyself, then, said he, and +take an axe and a rope, and cut firewood in the desert, and so obtain +thy subsistence until God dispel thy affliction; but acquaint no one +with thy history, else they will kill thee. He then bought for me an +axe and a rope, and sent me with a party of wood-cutters, giving them +a charge respecting me. Accordingly, I went forth with them, and, +cut some wood, and brought back a load upon my head, and sold it<span class='pagenum'><a name="Page_142" id="Page_142">142</a></span> +for half a piece of gold, part of which I expended in food, laying by +the remainder.</p> + +<div class="figcenter" style="width: 489px; position: relative;"><a name="f64" id="f64"></a><img src="images/fig064.png" width="489" height="639" alt="Second Prince as a Wood-cutter" title="Second Prince as a Wood-cutter" /></div> + +<div class="figcenter" style="width: 483px; position: relative;"><a name="f65" id="f65"></a><img src="images/fig065.png" width="483" height="489" alt="Second Prince discovering the Trap-door" title="Second Prince discovering the Trap-door" /></div> + +<p>Thus I continued for the space of a year, after which I went one +day into the desert, according to my custom, to cut firewood; and, +finding there a tract with abundance of wood, I entered it, and came +to a tree, around which I dug; and as I was removing the earth from +its roots, the axe struck against a ring of brass; and I cleared away +the earth from it, and found that it was affixed to a trap-door of wood, +which I immediately removed. Beneath it appeared a staircase, which +I descended; and at the bottom of this I entered a door, and beheld a +palace, strongly constructed, where I found a lady, like a pearl of +high price, whose aspect banished from the heart all anxiety and grief +and affliction. At the sight of her I prostrated myself in adoration of<span class='pagenum'><a name="Page_143" id="Page_143">143</a></span> +her Creator for the fairness and beauty which He had displayed in her +person; and she, looking towards me, said, Art thou a man or a +Jinnee? I answered her, I am a man.—And who, she asked, hath +brought thee to this place, in which I have lived five and twenty years +without ever seeing a human being?—Her words sounded sweetly to +me, and I answered her, O my mistress, God hath brought me to thy +abode, and I hope will put an end to my anxiety and grief:—and I +related to her my story from beginning to end. She was grieved at +my case, and wept, and said, I also will acquaint thee with my story. +Know that I am the daughter of the King of the further parts of +India, the lord of the Ebony Island. My father had married me to +the son of my uncle; but on the night of my bridal festivities, an +'Efreet namad Jarjarees, the son of Rejmoos, the son of Iblees, carried +me off, and, soaring with me through the air, alighted in this place, to +which he conveyed all things necessary for me, such as ornaments, and +garments, and linen, and furniture, and food, and drink; and once in +every ten days he cometh to me, and spendeth a night here;<a href="#III52" class="fnanchor">52</a> and he +hath appointed with me, that, in case of my wanting any thing by<span class='pagenum'><a name="Page_144" id="Page_144">144</a></span> +night or day, I should touch with my hand these two lines which are +inscribed upon the ḳubbeh,<a href="#III53" class="fnanchor">53</a> and as soon as I remove my hand I see +him before me. Four days have now passed since he was last with +me, and there remain, therefore, six days before he will come again; +wilt thou then remain with me five days, and depart one day before +his visit?—I answered, Yes; rejoicing at the proposal; and she +arose, and taking me by the hand, conducted me through an arched +door to a small and elegant bath, where I took off my clothes, while +she seated herself upon a mattress. After this, she seated me by her +side, and brought me some sherbet of sugar infused with musk,<a href="#III54" class="fnanchor">54</a> and +handed it to me to drink: she then placed some food before me, and +after we had eaten and conversed together, she said to me, Sleep, and +rest thyself; for thou art fatigued.</p> + +<p>I slept, O my mistress, and forgot all that had befallen me; and +when I awoke, I found her rubbing my feet;<a href="#III55" class="fnanchor">55</a> upon which I called to +her, and we sat down again and conversed a while; and she said to me, +By Allah, I was straitened in my heart, living here alone, without any +person to talk with me, five and twenty years. Praise be to God who +hath sent thee to me.—I thanked her for her kind expressions; and +love of her took possession of my heart, and my anxiety and grief fled +away. We then sat down to drink together; and I remained by her +side all the night, delighted with her company, for I had never seen +her like in my whole life; and in the morning, when we were both +full of joy, I said to her, Shall I take thee up from this subterranean +place, and release thee from the Jinnee? But she laughed, and +replied, Be content, and hold thy peace; for, of every ten days, one +day shall be for the 'Efreet, and nine for thee. I persisted, however, +being overcome with passion: and said, I will this instant demolish +this ḳubbeh upon which the inscription is engraved, and let the 'Efreet +come, that I may slay him: for I am predestined to kill 'Efreets. She +entreated me to refrain; but, paying no attention to her words, I +kicked the ḳubbeh with violence; upon which she exclaimed, The +'Efreet hath arrived! Did I not caution thee against this? Verily +thou hast brought a calamity upon me; but save thyself, and ascend +by the way that thou camest.</p> + +<p>In the excess of my fear I forgot my sandals and my axe, and +when I had ascended two steps, turning round to look for them, I saw +that the ground had opened, and there rose from it an 'Efreet of +hideous aspect, who said, Wherefore is this disturbance with which +thou hast alarmed me, and what misfortune hath befallen thee? She<span class='pagenum'><a name="Page_145" id="Page_145">145</a></span> +answered, No misfortune hath happened to me, excepting that my +heart was contracted, and I desired to drink some wine to dilate it, +and, rising to perform my purpose, I fell against the ḳubbeh.—Thou +liest, vile woman, he exclaimed;—and, looking about the palace to the +right and left, he saw the sandals and axe; and said to her, These are +the property of none but a man. Who hath visited thee?—I have +not seen them, she answered, until this instant: probably they caught +to thee.—This language, said he, is absurd, and will have no effect upon +me, thou shameless woman!—and, so saying, he stripped her of her +clothing, and tied her down, with her arms and legs extended, to +four stakes, and began to beat her, urging her to confess what had +happened.</p> + +<div class="figcenter" style="width: 532px; position: relative;"><a name="f66" id="f66"></a><img src="images/fig066.png" width="532" height="374" alt="Second Prince ascending the Steps" title="Second Prince ascending the Steps" /></div> + +<p>For myself, being unable to endure her cries, I ascended the stairs, +overpowered by fear, and, arriving at the top, replaced the trap-door +as it was at first, and covered it over with earth. I repented bitterly +of what I had done, and reflecting upon the lady and her beauty, and +how this wretch was torturing her after she had lived with him five +and twenty years, and that he tortured her only on my account, and +reflecting also upon my father and his kingdom, and how I had been +reduced to the condition of a wood-cutter, I repeated this verse:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">When fortune bringeth thee affliction, console thyself by remembering that one day thou must see prosperity, and another day, difficulty.</span> +</div> +</div> + +<div class="figcenter" style="width: 523px; position: relative;"><a name="f67" id="f67"></a><img src="images/fig067.png" width="523" height="538" alt="Second Prince carried off by the 'Efreet" title="Second Prince carried off by the 'Efreet" /></div> + +<p>Returning to my companion, the tailor, I found him awaiting my +return as if he were placed in a pan upon burning coals. I past last<span class='pagenum'><a name="Page_146" id="Page_146">146</a></span> +night, said he, with anxious heart on thy account, fearing for thee +from some wild beast or other calamity. Praise be to God for thy safe +return.—I thanked him for his tender concern for me, and entered +my apartment; and as I sat meditating upon that which had befallen +me, and blaming myself for having kicked the ḳubbeh, my friend the +tailor came in to me, and said, In the shop is a foreigner, who asks +for thee, and he has thy axe and sandals; he came with them to the +wood-cutters,<a href="#III56" class="fnanchor">56</a> and said to them, I went out at the time of the call of +the Muëddin to morning-prayer, and stumbled upon these, and know +not to whom they belong: can ye guide me to their owner?—The +wood-cutters, therefore, directed him to thee: he is sitting in my +shop; so go out to him and thank him, and take thy axe and thy +sandals.—On hearing these words, my countenance turned pale, and +my whole state became changed; and while I was in this condition, +the floor of my chamber clove asunder, and there rose from it the +stranger, and lo, he was the 'Efreet; he had tortured the lady with<span class='pagenum'><a name="Page_147" id="Page_147">147</a></span> +the utmost cruelty; but she would confess nothing: so he took the +axe and the sandals, and said to her, If I am Jarjarees, of the descendants +of Iblees, I will bring the owner of this axe and these sandals. +Accordingly, he came, with the pretence before mentioned, to the +wood-cutters, and, having entered my chamber, without granting me +any delay, seized me, and soared with me through the air: he then +descended, and dived into the earth, and brought me up into the +palace where I was before.</p> + +<p>Here I beheld the lady stripped of her clothing, and with blood +flowing from her sides; and tears trickled from my eyes. The 'Efreet +then took hold of her, and said, Vile woman, this is thy lover:—whereupon +she looked at me, and replied, I know him not, nor have I +ever seen him until this instant. The 'Efreet said to her, With all +this torture wilt thou not confess? She answered, Never in my life +have I seen him before, and it is not lawful in the sight of God that I +should speak falsely against him.<a href="#III57" class="fnanchor">57</a>—Then, said he, if thou know him +not, take this sword and strike off his head. She took the sword, and +came to me, and stood over my head: but I made a sign to her with +my eyebrow, while tears ran down my cheeks. She replied in a +similar manner, Thou art he who hath done all this to me:—I made a +sign to her, however, that this was a time for pardon, conveying my +meaning in the manner thus described by the poet:—<a href="#III58" class="fnanchor">58</a></p> + +<div class="poem"><div class="stanza"> +<span class="i0">Our signal in love is the glance of our eyes; and every intelligent person understandeth the sign.</span> +<span class="i0">Our eyebrows carry on an intercourse between us: we are silent; but love speaketh.</span> +</div> +</div> + +<p>And when she understood me, she threw the sword from her hand, O +my mistress, and the 'Efreet handed it to me, saying, Strike off her +head, and I will liberate thee, and do thee no harm. I replied, Good:—and, +quickly approaching her, raised my hand; but she made a +sign as though she would say, I did no injury to thee:—whereupon +my eyes poured with tears, and, throwing down the sword, I said, O +mighty 'Efreet, and valiant hero, if a woman, deficient in sense and +religion,<a href="#III59" class="fnanchor">59</a> seeth it not lawful to strike off my head, how is it lawful for +me to do so to her, and especially when I have never seen her before +in my life? I will never do it, though I should drink the cup of +death and destruction.—There is affection between you, said the +'Efreet, and, taking the sword, he struck off one of the hands of the +lady; then, the other; after this, her right foot; and then, her left +foot: thus with four blows he cut off her four extremities, while I<span class='pagenum'><a name="Page_148" id="Page_148">148</a></span> +looked on, expecting my own death. She then made a sign to me +with her eye; and the 'Efreet, observing her, exclaimed, Now thou +hast been guilty of incontinence with thine eye!—and, with a blow of +his sword, struck off her head; after which, he turned towards me, +and said, O man, it is allowed us by our law, if a wife be guilty of +incontinence, to put her to death. This woman I carried off on her +wedding-night, when she was twelve years of age, and she was +acquainted with no man but me; and I used to pass one night with +her in the course of every ten days in the garb of a foreigner; and +when I discovered of a certainty that she had been unfaithful to me, +I killed her: but as for thee, I am not convinced that thou hast +wronged me with respect to her; yet I must not leave thee unpunished: +choose, therefore, what injury I shall do to thee.</p> + +<div class="figcenter" style="width: 518px; position: relative;"><a name="f68" id="f68"></a><img src="images/fig068.png" width="518" height="432" alt="Second Prince begging his life of the 'Efreet" title="Second Prince begging his life of the 'Efreet" /></div> + +<p>Upon this, O my mistress, I rejoiced exceedingly, and, eager to +obtain his pardon, I said to him, What shall I choose from thy hands?—Choose, +he answered, into what form I shall change thee; either the +form of a dog, or that of an ass, or that of an ape. I replied, in my +desire of forgiveness, Verily, if thou wilt pardon me, God will pardon +thee in recompense for thy shewing mercy to a Muslim who hath +done thee no injury:—and I humbled myself in the most abject +manner, and said to him, Pardon me as the envied man did the envier.—And +how was that? said he. I answered as follows:—<a href="#III60" class="fnanchor">60</a></p> + +<p><span class='pagenum'><a name="Page_149" id="Page_149">149</a></span></p> + +<h5>THE STORY OF THE ENVIER AND THE ENVIED.</h5> + +<p>Know, O my master, that there was a certain man who had a +neighbour that envied him; and the more this person envied him, so +much the more did God increase the prosperity of the former. Thus +it continued a long time; but when the envied man found that his +neighbour persisted in troubling him, he removed to a place where +there was a deserted well; and there he built for himself an oratory, +and occupied himself in the worship of God. Numerous Faḳeers<a href="#III61" class="fnanchor">61</a> +assembled around him, and he acquired great esteem, people repairing +to him from every quarter, placing firm reliance upon his sanctity; +and his fame reached the ears of his envious neighbour, who mounted +his horse, and went to visit him; and when the envied man saw him, +he saluted him, and payed him the utmost civility. The envier then +said to him, I have come hither to inform thee of a matter in which +thou wilt find advantage, and for which I shall obtain a recompense +in heaven. The envied man replied, May God requite thee for me +with every blessing. Then, said the envier, order the Faḳeers to retire +to their cells, for the information that I am about to give thee I would +have no one overhear. So he ordered them to enter their cells; and +the envier said to him, Arise, and let us walk together, and converse; +and they walked on until they came to the deserted well before mentioned, +when the envier pushed the envied man into this well, without +the knowledge of any one, and went his way, imagining that he had +killed him.</p> + +<p>But this well was inhabited by Jinn, who received him unhurt, +and seated him upon a large stone; and when they had done this, one +of them said to the others, Do ye know this man? They answered, +We know him not.—This, said he, is the envied man who fled from +him who envied him, and took up his abode in this quarter, in the +neighbouring oratory, and who entertaineth us by his zikr<a href="#III62" class="fnanchor">62</a> and his +readings; and when his envier heard of him, he came hither to him, +and, devising a stratagem against him, threw him down here. His +fame hath this night reached the Sulṭán of this city, who hath purposed +to visit him to-morrow, on account of the affliction which +hath befallen his daughter.—And what, said they, hath happened to +his daughter? He answered, Madness; for Meymoon, the son of +Demdem, hath become inflamed with love for her; and her cure is +the easiest of things. They asked him, What is it?—and he answered,<span class='pagenum'><a name="Page_150" id="Page_150">150</a></span> +The black cat that is with him in the oratory hath at the end of her +tail a white spot, of the size of a piece of silver; and from this white +spot should be taken seven hairs, and with these the damsel should +be fumigated, and the Márid would depart from over her head, and +not return to her; so she would be instantly cured. And now it is +our duty to take him out.</p> + +<div class="figcenter" style="width: 478px; position: relative;"><a name="f69" id="f69"></a><img src="images/fig069.png" width="478" height="526" alt="The Envied Sheykh and the Jinn in the Well" title="The Envied Sheykh and the Jinn in the Well" /></div> + +<p>When the morning came, the Faḳeers saw the Sheykh rising out of +the well; and he became magnified in their eyes. And when he +entered the oratory, he took from the white spot at the end of the +cat's tail seven hairs, and placed them in a portfolio by him; and at +sunrise the King came to him, and when the Sheykh saw him, he said +to him, O King, thou hast come to visit me in order that I may cure +thy daughter. The King replied. Yes, O virtuous Sheykh.—Then, +said the Sheykh, send some person to bring her hither; and I trust +in God, whose name be exalted, that she may be instantly cured. +And when the King had brought his daughter, the Sheykh beheld her +bound, and, seating her, suspended a curtain over her, and took out +the hairs, and fumigated her with them; whereupon the Márid cried<span class='pagenum'><a name="Page_151" id="Page_151">151</a></span> +out from over her head, and left her; and the damsel immediately +recovered her reason, and, veiling her face, said to her father, What is +this, and wherefore didst thou bring me to this place? He answered +her, Thou hast nothing to fear;—and rejoiced greatly. He kissed the +hand of the envied Sheykh, and said to the great men of his court who +were with him, What shall be the recompense of this Sheykh for that +which he hath done? They answered, His recompense should be +that thou marry him to her.—Ye have spoken truly, said the King:—and +he gave her in marriage to him, and thus the Sheykh became a +connection of the King; and after some days the King died, and he +was made King in his place.</p> + +<p>And it happened one day that this envied King was riding with +his troops, and he saw his envier approaching; and when this man +came before him he seated him upon a horse with high distinction and +honour, and, taking him to his palace, gave him a thousand pieces of +gold, and a costly dress; after which he sent him back from the city, +with attendants to escort him to his house, and reproached him for +nothing.—Consider, then, O 'Efreet, the pardon of the envied to the +envier, and his kindness to him, notwithstanding the injuries he had +done him.<a href="#III63" class="fnanchor">63</a></p> + +<hr /> +<h5>CONTINUATION OF THE STORY OF THE SECOND ROYAL +MENDICANT.</h5> + +<p>The 'Efreet, when he had heard this story, replied, Lengthen not +thy words to me: as to my killing thee, fear it not; and as to my +pardoning thee, covet it not; but as to my enchanting thee, there is +no escape from it;—and, so saying, he clove the earth asunder, and +soared with me through the sky to such a height that I beheld the +world beneath me as though it were a bowl of water: then, alighting +upon a mountain, he took up a little dust, and, having muttered and +pronounced certain words over it, sprinkled me with it, saying, Quit +this form, and take the form of an ape!—whereupon I became like an +ape of a hundred years of age.</p> + +<div class="figcenter" style="width: 529px; position: relative;"><a name="f70" id="f70"></a><img src="images/fig070.png" width="529" height="662" alt="Second Prince transformed into an Ape" title="Second Prince transformed into an Ape" /></div> + +<p>When I saw myself changed into this ugly form, I wept for myself, +but determined to be patient under the tyranny of fortune, knowing +it to be constant to no one. I descended from the summit of the +mountain, and, after having journeyed for the space of a month, +arrived at the sea-shore; and, when I had stood there a short time, I +saw a vessel in the midst of the sea, with a favourable wind approaching<span class='pagenum'><a name="Page_152" id="Page_152">152</a></span> +the land; I therefore hid myself behind a rock on the beach, and +when the ship came close up, I sprang into the midst of it. But as +soon as the persons on board saw me, one of them cried, Turn out +this unlucky brute from the ship:—another said, Let us kill him:—and +a third exclaimed, I will kill him with this sword. I, however, +caught hold of the end of the sword, and tears flowed from my eyes; +at the sight of which the captain took compassion on me, and said to +the passengers, O merchants, this ape hath sought my aid, and I give +it him; he is under my protection; let no one, therefore, oppose or +trouble him. He then treated me with kindness, and whatever he +said to me I understood, and all that he required to be done I performed +as his servant.<span class='pagenum'><a name="Page_153" id="Page_153">153</a></span></p> + +<p>We continued our voyage for fifty days with a fair wind, and cast +anchor under a large city containing a population which no one but +God, whose name be exalted, could reckon; and when we had moored +our vessel, there came to us some memlooks from the King of the +city, who came on board the ship, and complimented the merchants +on their safe arrival, saying, Our King greeteth you, rejoicing in your +safety, and hath sent to you this roll of paper, desiring that each of +you shall write a line upon it; for the King had a Wezeer who was an +eminent caligraphist, and he is dead, and the King hath sworn that +he will not appoint any person to his office who cannot write equally +well.<a href="#III64" class="fnanchor">64</a> Though in the form of an ape, I arose and snatched the paper +from their hands; upon which, fearing that I would tear it and throw +it into the sea, they cried out against me, and would have killed me; +but I made signs to them that I would write, and the captain said to +them, Suffer him to write, and if he scribble we will turn him away; +but if he write well I will adopt him as my son; for I have never seen +a more intelligent ape. So I took the pen, and demanded the ink, +and wrote in an epistolary hand this couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Fame hath recorded the virtues of the noble; but no one hath been able to reckon thine.</span> +<span class="i0">May God not deprive mankind of such a father; for thou art the parent of every excellence.</span> +</div> +</div> + +<p>Then, in a more formal, large hand, I wrote the following verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">There is no writer that shall not perish; but what his hand hath written endureth ever.</span> +<span class="i0">Write, therefore, nothing but what will please thee when thou shalt see it on the day of resurrection.</span> +</div> +</div> + +<p>Two other specimens I wrote, in two different and smaller hands, and +returned the paper to the memlooks, who took it back to the King; +and when he saw what was written upon it, the hand of no one +pleased him excepting mine; and he said to his attendants, Go to the +author of this hand-writing, put upon him this dress, and mount him +upon a mule, and conduct him, with the band of music before him, to +my presence. On hearing this order, they smiled; and the King was +angry with them, and said, How is it that I give you an order, and ye +laugh at me? They answered, O King, we laugh not at thy words, +but because he who wrote this is an ape, and not a son of Adam: he +is with the captain of the ship newly arrived.</p> + +<p>The King was astonished at their words; he shook with delight, +and said, I would purchase this ape. He then sent some messengers<span class='pagenum'><a name="Page_154" id="Page_154">154</a></span> +to the ship, with the mule and the dress of honour, saying to them, +Ye must clothe him with this dress, and mount him upon the mule, and +bring him hither. So they came to the ship, and, taking me from the +captain, clad me with the dress; and the people were astonished, and +flocked to amuse themselves with the sight of me. And when they +brought me to the King, and I beheld him, I kissed the ground +before him three times, and he ordered me to sit down: so I sat down +upon my knees;<a href="#III65" class="fnanchor">65</a> and the persons present were surprised at my polite +manners, and especially the King, who presently ordered his people to +retire. They, therefore, did so; none remaining but the King, and a +eunuch, and a young memlook, and myself. The King then commanded +that a repast should be brought; and they placed before him +a service of viands, such as gratified the appetite and delighted the +eye; and the King made a sign to me that I should eat; whereupon +I arose, and, having kissed the ground before him seven times, sat +down to eat with him; and when the table was removed, I washed +my hands, and, taking the ink-case, and pen and paper, I wrote these +two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Great is my appetite for thee, O Kunáfeh!<a href="#III66" class="fnanchor">66</a> I cannot be happy nor endure without thee.</span> +<span class="i0">Be thou every day and night my food; and may drops of honey not be wanting to moisten thee.</span> +</div> +</div> + +<p>Having done this, I arose, and seated myself at a distance; and the +King, looking at what I had written, read it with astonishment, and +exclaimed, Can an ape possess such fluency and such skill in caligraphy? +This is, indeed, a wonder of wonders!—Afterwards, a chess-table was +brought to the King, and he said to me, Wilt thou play? By a +motion of my head I answered, Yes:—and I advanced, and arranged +the pieces.<a href="#III67" class="fnanchor">67</a> I played with him twice, and beat him; and the King +was perplexed, and said, Were this a man, he would surpass all the +people of his age.</p> + +<p>He then said to his eunuch, Go to thy mistress, and say to her, +Answer the summons of the King:—that she may come and gratify +her curiosity by the sight of this wonderful ape. The eunuch, therefore, +went, and returned with his mistress, the King's daughter, who, +as soon as she saw me, veiled her face, and said, O my father, how is +it that thou art pleased to send for me, and suffer strange men to see +me?—O my daughter, answered the King, there is no one here but +the young memlook, and the eunuch who brought thee up, and this +ape, with myself, thy father: from whom, then, dost thou veil thy<span class='pagenum'><a name="Page_155" id="Page_155">155</a></span> +face?—This ape, said she, is the son of a King, and the name of his +father is Eymár:<a href="#III68" class="fnanchor">68</a> he is enchanted, and it was the 'Efreet Jarjarees, a +descendant of Iblees, who transformed him, after having slain his own +wife, the daughter of King Aḳnámoos. This, whom thou supposedst +to be an ape, is a learned and wise man.—The King was amazed at +his daughter's words, and, looking towards me, said, Is it true that +she saith of thee? I answered, by a motion of my head, Yes:—and +wept. The King then said to his daughter, By what means didst +thou discover that he was enchanted?—O my father, she answered, I +had with me, in my younger years, an old woman who was a cunning +enchantress, and she taught me the art of enchantment: I have committed +its rules to memory, and know it thoroughly, being acquainted +with a hundred and seventy modes of performing it, by the least of +which I could transport the stones of thy city beyond Mount Ḳáf, and +make its site to be an abyss of the sea, and convert its inhabitants +into fish in the midst of it.—I conjure thee, then, by the name of +Allah, said her father, to restore this young man, that I may make +him my Wezeer. Is it possible that thou possessedst this excellence, +and I knew it not? Restore him, that I may make him my Wezeer, +for he is a polite and intelligent youth.</p> + +<div class="figcenter" style="width: 523px; position: relative;"><a name="f71" id="f71"></a><img src="images/fig071.png" width="523" height="397" alt="The Ape recognised by the Princess" title="The Ape recognised by the Princess" /></div> + +<p>She replied, With pleasure:—and, taking a knife upon which +were engraved some Hebrew names, marked with it a circle in the +midst of the palace. Within this she wrote certain names and talismans, +and then she pronounced invocations, and uttered unintelligible +words; and soon the palace around us became immersed in gloom to +<span class='pagenum'><a name="Page_156" id="Page_156">156</a></span> + +<span class="figleft3" style="width: 311px; position: relative;"><a name="f72a" id="f72a"></a><img src="images/fig072a.png" width="311" height="445" alt="The Combat with the Lion (Head-piece)" title="The Combat with the Lion (Head-piece)" /></span> +<span class="figleft3" style="width: 149px; position: relative;"><a name="f72b" id="f72b"></a><img src="images/fig072b.png" width="149" height="457" alt="Transformations" title="Transformations" /></span> + +such a degree, that we +thought the whole world +was overspread; and lo, +the 'Efreet appeared before +us in a most hideous shape, +with hands like winnowing-forks, +and legs like +masts, and eyes like burning +torches; so that we +were terrified at him. The +King's daughter exclaimed, +No welcome to thee!—to +which the 'Efreet, assuming +the form of a lion, +replied, Thou traitress, how +is it that thou hast broken +thine oath? Did we not +swear that we would not +oppose one another?—Thou +wretch, said she, +when didst thou receive +an oath?—The 'Efreet, still in the form of a +lion, then exclaimed, Take what awaiteth thee!—and, +opening his mouth, rushed upon the +lady: but she instantly plucked a hair from +her head and muttered with her lips, whereupon +the hair became converted into a piercing +sword, with which she struck the lion, and +he was cleft in twain by the blow; but his +head became changed into a scorpion. The +lady immediately transformed herself into an +enormous serpent, and crept after the execrable +wretch in the shape of a scorpion, and a sharp +contest ensued between them; after which, +the scorpion became an eagle, and the serpent, +changing to a vulture, pursued the +eagle for a length of time. The latter then +transformed himself into a black cat, and +the King's daughter became a wolf, and they +fought together long and fiercely, till the +cat, seeing himself overcome, changed himself<span class='pagenum'><a name="Page_157" id="Page_157">157</a></span> + +<span class="figright3" style="width: 197px; position: relative;"><a name="f73" id="f73"></a><img src="images/fig073.png" width="197" height="908" alt="Transformations" title="Transformations" /></span> + +into a large red pomegranate, which fell +into a pool; but, the wolf pursuing it, it +ascended into the air, and then fell upon the +pavement of the palace, and broke in pieces, +its grains becoming scattered, each apart from +the others, and all spread about the whole +space of ground enclosed by the palace. The +wolf, upon this, transformed itself into a cock, +in order to pick up the grains, and not leave +one of them; but, according to the decree +of fate, one grain remained hidden by the +side of the pool of the fountain. The cock +began to cry, and flapped its wings, and +made a sign to us with its beak; but we understood +not what it would say. It then +uttered at us such a cry, that we thought +the palace had fallen down upon us; and +it ran about the whole of the ground, until it +saw the grain that had lain hid by the side +of the pool, when it pounced upon it, to pick +it up; but it fell into the midst of the water, +and became transformed into a fish, and sank +into the water; upon which the cock became +a fish of a larger size, and plunged in after +the other. For a while it was absent from +our sight; but, at length, we heard a loud +cry, and trembled at the sound; after which, +the 'Efreet rose as a flame of fire, casting +fire from his mouth, and fire and smoke from +his eyes and nostrils: the King's daughter +also became as a vast body of fire; and we +would have plunged into the water from fear +of our being burnt and destroyed; but suddenly +the 'Efreet cried out from within the +fire, and came towards us upon the leewán,<a href="#III69" class="fnanchor">69</a> +blowing fire at our faces. The lady, however, +overtook him, and blew fire in like manner +in his face; and some sparks struck us +both from her and from him: her sparks did +us no harm; but one from him struck me in +my eye, and destroyed it, I being still in the<span class='pagenum'><a name="Page_158" id="Page_158">158</a></span> +form of an ape; and a spark from him reached the face of the King, +and burned the lower half, with his beard and mouth, and struck +out his lower teeth: another spark also fell upon the breast of the +eunuch; who was burnt, and died immediately. We expected +destruction, and gave up all hope of preserving our lives; but +while we were in this state, a voice exclaimed, God is most great! +God is most great! He hath conquered and aided, and abandoned +the denier of the faith of Moḥammad, the chief of mankind!<a href="#III70" class="fnanchor">70</a>—The +person from whom this voice proceeded was the King's daughter: +she had burnt the 'Efreet; and when we looked towards him, we +perceived that he had become a heap of ashes.</p> + +<div class="figcenter" style="width: 480px; position: relative;"><a name="f74" id="f74"></a><img src="images/fig074.png" width="480" height="573" alt="Disenchantment of the Ape" title="Disenchantment of the Ape" /></div> + +<p>The lady then came to us, and said, Bring me a cup of water:—and +when it was brought to her, she pronounced over it some words +which we understood not, and, sprinkling me with it, said, Be restored,<span class='pagenum'><a name="Page_159" id="Page_159">159</a></span> +by virtue of the name of the Truth, and by virtue of the most great +name of God, to thy original form!—whereupon I became a man as I +was at first, excepting that my eye was destroyed. After this, she +cried out, The fire! the fire! O my father, I shall no longer live, for +I am predestined to be killed. Had he been a human being, I had +killed him at the first of the encounter. I experienced no difficulty +till the scattering of the grains of the pomegranate, when I picked +them up excepting the one in which was the life of the Jinnee: had I +picked up that, he had instantly died; but I saw it not, as fate and +destiny had appointed; and suddenly he came upon me, and a fierce +contest ensued between us under the earth, and in the air, and in the +water; and every time that he tried against me a new mode, I employed +against him one more potent, until he tried against me the +mode of fire; and rarely does one escape against whom the mode of +fire is employed. Destiny, however, aided me, so that I burned him +first; but I exhorted him previously to embrace the faith of El-Islám. +Now I die; and may God supply my place to you.—Having thus +said, she ceased not to pray for relief from the fire; and lo, a spark +ascended to her breast, and thence to her face; and when it reached +her face, she wept, and exclaimed, I testify that there is no deity but +God, and I testify that Moḥammad is God's Apostle!—We then +looked towards her, and saw that she had become a heap of ashes by +the side of the ashes of the 'Efreet.</p> + +<p>We were plunged into grief on her account, and I wished that I had +been in her place rather than have seen that sweet-faced creature who +had done me this kindness reduced to a heap of ashes: but the decree +of God cannot be averted. The King, on beholding his daughter in +this state, plucked out what remained of his beard, and slapped his +face, and rent his clothes; and I also did the same, while we both +wept for her. Then came the chamberlains and other great officers of +the court, who, finding the King in a state of insensibility, with two +heaps of ashes before him, were astonished, and remained encompassing +him until he recovered from his fit, when he informed them of what +had befallen his daughter with the 'Efreet; and great was their affliction. +The women shrieked, with the female slaves, and continued +their mourning seven days. After this, the King gave orders to build, +over the ashes of his daughter, a great tomb with a dome, and illuminated +it with candles and lamps: but the ashes of the 'Efreet they +scattered in the wind, exposing them to the curse of God. The King +then fell sick, and was near unto death: his illness lasted a month;<span class='pagenum'><a name="Page_160" id="Page_160">160</a></span> +but after this he recovered his health, and, summoning me to his +presence, said to me, O young man, we passed our days in the enjoyment +of the utmost happiness, secure from the vicissitudes of fortune, +until thou camest to us, when troubles overcame us. Would that we +had never seen thee, nor thy ugly form, on account of which we have +been reduced to this state of privation: for, in the first place, I have +lost my daughter, who was worth a hundred men; and, secondly, I +have suffered this burning, and lost my teeth: my eunuch also is +dead: but it was not in thy power to prevent these afflictions: the +decree of God hath been fulfilled on us and on thee; and praise be to +God that my daughter restored thee, though she destroyed herself. +Now, however, depart, O my son, from my city. It is enough that +hath happened on thy account; but as it was decreed against us and +thee, depart in peace.</p> + +<p>So I departed, O my mistress, from his presence; but before I +quitted the city, I entered a public bath, and shaved my beard. I +traversed various regions, and passed through great cities, and bent +my course to the Abode of Peace,<a href="#III71" class="fnanchor">71</a> Baghdád, in the hope of obtaining +an interview with the Prince of the Faithful, that I might relate to +him all that had befallen me.</p> + +<p>The third mendicant then advanced, and thus related his story:—</p> + +<h5>THE STORY OF THE THIRD ROYAL MENDICANT.</h5> + +<p>O illustrious lady, my story is not like those of my two companions, +but more wonderful: the course of fate and destiny brought +upon them events against which they could not guard; but as to myself, +the shaving of my beard and the loss of my eye were occasioned +by my provoking fate and misfortune; and the cause was this:—</p> + +<p>I was a King, and the son of a King; and when my father died, I +succeeded to his throne, and governed my subjects with justice and +beneficence. I took pleasure in sea-voyages; and my capital was on +the shore of an extensive sea, interspersed with fortified and garrisoned +islands, which I desired, for my amusement, to visit; I therefore +embarked with a fleet of ten ships, and took with me provisions +sufficient for a whole month. I proceeded twenty days, after which +there arose against us a contrary wind; but at daybreak it ceased, +and the sea became calm, and we arrived at an island, where we landed, +and cooked some provisions and ate; after which we remained there<span class='pagenum'><a name="Page_161" id="Page_161">161</a></span> +two days. We then continued our voyage; and when twenty days +more had passed, we found ourselves in strange waters, unknown to +the captain, and desired the watch to look out from the mast-head: +so he went aloft, and when he had come down he said to the captain, +I saw, on my right hand, fish floating upon the surface of the water; +and looking towards the midst of the sea, I perceived something +looming in the distance, sometimes black, and sometimes white.</p> + +<p>When the captain heard this report of the watch, he threw his +turban on the deck, and plucked his beard, and said to those who +were with him, Receive warning of our destruction, which will befall +all of us: not one will escape! So saying, he began to weep; and +all of us in like manner bewailed our lot. I desired him to inform us +of that which the watch had seen. O my lord, he replied, know that +we have wandered from our course since the commencement of the +contrary wind that was followed in the morning by a calm, in consequence +of which we remained stationary two days: from that period +we have deviated from our course for twenty-one days, and we have no +wind to carry us back from the fate which awaits us after this day: +to-morrow we shall arrive at a mountain of black stone, called loadstone: +the current is now bearing us violently towards it, and the +ships will fall in pieces, and every nail in them will fly to the mountain, +and adhere to it; for God hath given to the loadstone a secret +property by virtue of which everything of iron is attracted towards it. +On that mountain is such a quantity of iron as no one knoweth but +God, whose name be exalted; for from times of old great numbers of +ships have been destroyed by the influence of that mountain.<a href="#III72" class="fnanchor">72</a> There +is, upon the summit of the mountain, a cupola of brass supported by +ten columns, and upon the top of this cupola is a horseman upon a +horse of brass, having in his hand a brazen spear, and upon his breast +suspended a tablet of lead, upon which are engraved mysterious names +and talismans: and as long, O King, as this horseman remains upon +the horse, so long will every ship that approaches be destroyed, with +every person on board, and all the iron contained in it will cleave to +the mountain: no one will be safe until the horseman shall have +fallen from the horse.—The captain then wept bitterly; and we felt +assured that our destruction was inevitable, and every one of us bade +adieu to his friend.</p> + +<div class="figcenter" style="width: 546px; position: relative;"><a name="f75" id="f75"></a><img src="images/fig075.png" width="546" height="380" alt="The Mountain of Loadstone" title="The Mountain of Loadstone" /></div> + +<p>On the following morning we drew near to the mountain; the +current carried us towards it with violence, and when the ships were +almost close to it, they fell asunder, and all the nails, and every thing<span class='pagenum'><a name="Page_162" id="Page_162">162</a></span> +else that was of iron, flew from them towards the loadstone. It was near +the close of day when the ships fell in pieces. Some of us were +drowned, and some escaped; but the greater number were drowned, +and of those who saved their lives none knew what became of the +others, so stupefied were they by the waves and the boisterous wind. +As for myself, O my mistress, God, whose name be exalted, spared me +on account of the trouble and torment and affliction that He had predestined +to befall me. I placed myself upon a plank, and the wind and +waves cast it upon the mountain; and when I had landed, I found a +practicable way to the summit, resembling steps cut in the rock: so +I exclaimed, In the name of God!—and offered up a prayer, and +attempted the ascent, holding fast by the notches; and presently God +stilled the wind and assisted me in my endeavours, so that I arrived in +safety at the summit. Rejoicing greatly in my escape, I immediately +entered the cupola, and performed the prayers of two rek'ahs<a href="#III73" class="fnanchor">73</a> in +gratitude to God for my preservation; after which I slept beneath the +cupola, and heard a voice saying to me, O son of Khaṣeeb,<a href="#III74" class="fnanchor">74</a> when +thou awakest from thy sleep, dig beneath thy feet, and thou wilt find +a bow of brass, and three arrows of lead, whereon are engraved talismans: +then take the bow and arrows and shoot at the horseman that +is upon the top of the cupola, and relieve mankind from this great +affliction; for when thou hast shot at the horseman he will fall into +the sea; the bow will also fall, and do thou bury it in its place; and +as soon as thou hast done this, the sea will swell and rise until it<span class='pagenum'><a name="Page_163" id="Page_163">163</a></span> +attains the summit of the mountain; and there will appear upon it a +boat bearing a man, different from him whom thou shalt have cast +down, and he will come to thee, having an oar in his hand: then do +thou embark with him; but utter not the name of God; and he will +convey thee in ten days to a safe sea, where, on thy arrival, thou wilt +find one who will take thee to thy city. All this shall be done if thou +utter not the name of God.</p> + +<p>Awaking from my sleep, I sprang up, and did as the voice had +directed. I shot at the horseman, and he fell into the sea; and the +bow having fallen from my hand, I buried it: the sea then became +troubled, and rose to the summit of the mountain, and when I had +stood waiting there a little while, I beheld a boat in the midst of the +sea, approaching me. I praised God, whose name be exalted, and +when the boat came to me, I found in it a man of brass, with a tablet +of lead upon his breast, engraven with names and talismans. Without +uttering a word, I embarked in the boat, and the man rowed me ten +successive days, after which I beheld the islands of security, whereupon, +in the excess of my joy, I exclaimed, In the name of God! +There is no deity but God! God is most great!—and as soon as I +had done this, he cast me out of the boat, and sank in the sea.</p> + +<div class="figcenter" style="width: 592px; position: relative;"><a name="f76" id="f76"></a><img src="images/fig076.png" width="592" height="406" alt="The Prince thrown ashore" title="The Prince thrown ashore" /></div> + +<p>Being able to swim, I swam until night, when my arms and +shoulders were tired, and, in this perilous situation, I repeated the<span class='pagenum'><a name="Page_164" id="Page_164">164</a></span> +profession of the faith, and gave myself up as lost; but the sea rose +with the violence of the wind, and a wave like a vast castle threw me +upon the land, in order to the accomplishment of the purpose of God. +I ascended the shore, and after I had wrung out my clothes, and +spread them upon the ground to dry, I slept; and in the morning I +put on my clothes again, and, looking about to see which way I should +go, I found a tract covered with trees, to which I advanced; and when +I had walked round it, I found that I was upon a small island in the +midst of the sea; upon which I said within myself, Every time that I +escape from one calamity I fall into another that is worse:—but while +I was reflecting upon my unfortunate case, and wishing for death, I +beheld a vessel bearing a number of men. I arose immediately, and +climbed into a tree; and lo, the vessel came to the shore, and there +landed from it ten black slaves bearing axes. They proceeded to the +middle of the island, and, digging up the earth, uncovered and lifted up +a trap-door, after which they returned to the vessel, and brought from +it bread and flour and clarified butter and honey and sheep and everything +that the wants of an inhabitant would require, continuing to pass +backwards and forwards between the vessel and the trap-door, bringing +loads from the former, and entering the latter, until they had removed +all the stores from the ship. They then came out of the vessel with +various clothes of the most beautiful description, and in the midst of +them was an old sheykh, enfeebled and wasted by extreme age, leading +by the hand a young man cast in the mould of graceful symmetry, +and invested with such perfect beauty as deserved to be a subject for +proverbs. He was like a fresh and slender twig, enchanting and +captivating every heart by his elegant form. The party proceeded +to the trap-door, and, entering it, became concealed from my +eyes.<a href="#III75" class="fnanchor">75</a></p> + +<p>They remained beneath about two hours, or more; after which, the +sheykh and the slaves came out; but the youth came not with them; +and they replaced the earth, and embarked and set sail. Soon after, +I descended from the tree, and went to the excavation. I removed +the earth, and, entering the aperture, saw a flight of wooden steps, +which I descended; and, at the bottom, I beheld a handsome dwelling-place, +furnished with a variety of silken carpets; and there was the +youth, sitting upon a high mattress, with sweet-smelling flowers and +fruits placed before him. On seeing me, his countenance became +pale; but I saluted him, and said, Let thy mind be composed, O my +master: thou hast nothing to fear, O delight of my eye; for I am a +man, and the son of a King, like thyself: fate hath impelled me to<span class='pagenum'><a name="Page_165" id="Page_165">165</a></span> +thee, that I may cheer thee in thy solitude. The youth, when he +heard me thus address him, and was convinced that I was one of his +own species, rejoiced exceedingly at my arrival, his colour returned, +and, desiring me to approach him, he said, O my brother, my story is +wonderful: my father is a jeweller: he had slaves who made voyages +by his orders, for the purposes of commerce, and he had dealings with +Kings; but he had never been blest with a son; and he dreamt that +he was soon to have a son, but one whose life would be short; and he +awoke sorrowful.<a href="#III76" class="fnanchor">76</a> Shortly after, in accordance with the decrees of +God, my mother conceived me, and when her time was complete, she +gave birth to me; and my father was greatly rejoiced: the astrologers, +however, came to him, and said, Thy son will live fifteen years: his +fate is intimated by the fact that there is, in the sea, a mountain called +the Mountain of Loadstone, whereon is a horseman on a horse of brass, +on the former of which is a tablet of lead suspended to his neck; and +when the horseman shall be thrown down from his horse, thy son will +be slain: the person who is to slay him is he who will throw down +the horseman, and his name is King 'Ajeeb,<a href="#III77" class="fnanchor">77</a> the son of King Khaṣeeb. +My father was greatly afflicted at this announcement; and when he +had reared me until I had nearly attained the age of fifteen years, the +astrologers came again, and informed him that the horseman had +fallen into the sea, and that it had been thrown down by King 'Ajeeb, +the son of King Khaṣeeb; on hearing which, he prepared for me this +dwelling, and here left me to remain until the completion of the term, +of which there now remain ten days. All this he did from fear lest +King 'Ajeeb should kill me.</p> + +<p>When I heard this, I was filled with wonder, and said within +myself, I am King 'Ajeeb, the son of King Khaṣeeb, and it was I who +threw down the horseman; but, by Allah, I will neither kill him nor +do him any injury. Then said I to the youth, Far from thee be both +destruction and harm, if it be the will of God, whose name be exalted: +thou hast nothing to fear: I will remain with thee to serve thee, and +will go forth with thee to thy father, and beg of him to send me back +to my country, for the which he will obtain a reward. The youth +rejoiced at my words, and I sat and conversed with him until night, +when I spread his bed for him, and covered him, and slept near to his +side. And in the morning I brought him water, and he washed his +face, and said to me, May God requite thee for me with every blessing. +If I escape from King 'Ajeeb, I will make my father reward thee with +abundant favours.—Never, I replied, may the day arrive that would<span class='pagenum'><a name="Page_166" id="Page_166">166</a></span> +bring thee misfortune. I then placed before him some refreshments, +and after we had eaten together, we passed the day conversing with +the utmost cheerfulness.</p> + +<div class="figcenter" style="width: 475px; position: relative;"><a name="f77" id="f77"></a><img src="images/fig077.png" width="475" height="538" alt="Death of the Youth in the Cave" title="Death of the Youth in the Cave" /></div> + +<p>I continued to serve him for nine days; and on the tenth day the +youth rejoiced at finding himself in safety, and said to me, O my +brother, I wish that thou wouldst in thy kindness warm for me some +water, that I may wash myself and change my clothes; for I have +smelt the odour of escape from death, in consequence of thy assistance. +—With pleasure, I replied;—and I arose, and warmed the water; +after which, he entered a place concealed from my view, and, having +washed himself and changed his clothes, laid himself upon the mattress +to rest after his bath. He then said to me, Cut up for me, O my +brother, a water-melon, and mix its juice with some sugar:—so I +arose, and, taking a melon, brought it upon a plate, and said to him, +Knowest thou, O my master, where is the knife?—See, here it is, he +answered, upon the shelf over my head. I sprang up hastily, and<span class='pagenum'><a name="Page_167" id="Page_167">167</a></span> +took it from its sheath, and as I was drawing back, my foot slipped, +as God had decreed, and I fell upon the youth, grasping in my hand +the knife, which entered his body, and he died instantly. When +I perceived that he was dead, and that I had killed him, I uttered a +loud shriek, and beat my face, and rent my clothes, saying, This is, +indeed, a calamity! O what a calamity! O my Lord, I implore +thy pardon, and declare to Thee my innocence of his death! Would +that I had died before him! How long shall I devour trouble after +trouble!</p> + +<p>With these reflections I ascended the steps, and, having replaced +the trap-door, returned to my first station, and looked over the sea, +where I saw the vessel that had come before, approaching, and cleaving +the waves in its rapid course. Upon this I said within myself, Now +will the men come forth from the vessel, and find the youth slain, and +they will slay me also:—so I climbed into a tree, and concealed +myself among its leaves, and sat there till the vessel arrived and cast +anchor, when the slaves landed with the old sheykh, the father of the +youth, and went to the place, and removed the earth. They were surprised +at finding it moist, and, when they had descended the steps, they +discovered the youth lying on his back, exhibiting a face beaming with +beauty, though dead, and clad in white and clean clothing, with the +knife remaining in his body. They all wept at the sight, and the +father fell down in a swoon, which lasted so long that the slaves +thought he was dead. At length, however, he recovered, and came +out with the slaves, who had wrapped the body of the youth in his +clothes. They then took back all that was in the subterranean +dwelling to the vessel, and departed.</p> + +<p>I remained, O my mistress, by day hiding myself in a tree, and at +night walking about the open part of the island. Thus I continued +for the space of two months; and I perceived that, on the western +side of the island, the water of the sea every day retired, until, after +three months, the land that had been beneath it became dry. Rejoicing +at this, and feeling confident now in my escape, I traversed +this dry tract, and arrived at an expanse of sand; whereupon I emboldened +myself, and crossed it. I then saw in the distance an +appearance of fire, and, advancing towards it, found it to be a palace, +overlaid with plates of copper, which, reflecting the rays of the sun, +seemed from a distance to be fire: and when I drew near to it, reflecting +upon this sight, there approached me an old sheykh, accompanied +by ten young men who were all blind of one eye, at which I<span class='pagenum'><a name="Page_168" id="Page_168">168</a></span> +was extremely surprised. As soon as they saw me, they saluted me, +and asked me my story, which I related to them from first to last; +and they were filled with wonder. They then conducted me into the +palace, where I saw ten benches, upon each of which was a mattress +covered with a blue stuff;<a href="#III78" class="fnanchor">78</a> and each of the young men seated +himself upon one of these benches, while the sheykh took his place +upon a smaller one; after which they said to me, Sit down, O young +man, and ask no question respecting our condition, nor respecting our +being blind of one eye. Then the sheykh arose, and brought to each +of them some food, and the same to me also; and next he brought to +each of us some wine: and after we had eaten, we sat drinking +together until the time for sleep, when the young men said to the +sheykh, Bring to us our accustomed supply:—upon which the sheykh +arose, and entered a closet, from which he brought, upon his head, ten +covered trays. Placing these upon the floor, he lighted ten candles, +and stuck one of them upon each tray; and, having done this, he +removed the covers, and there appeared beneath them ashes mixed +with pounded charcoal. The young men then tucked up their sleeves +above the elbow, and blackened their faces, and slapped their cheeks,<a href="#III79" class="fnanchor">79</a> +exclaiming, We were reposing at our ease, and our impertinent curiosity +suffered us not to remain so! Thus they did until the morning, +when the sheykh brought them some hot water, and they washed their +faces, and put on other clothes.</p> + +<p>On witnessing this conduct, my reason was confounded, my heart +was so troubled that I forgot my own misfortunes, and I asked them +the cause of their strange behaviour; upon which they looked towards +me, and said, O young man, ask not respecting that which doth not +concern thee; but be silent; for in silence is security from error.—I +remained with them a whole month, during which, every night they +did the same; and at length I said to them, I conjure you by Allah +to remove this disquiet from my mind, and to inform me of the cause +of your acting in this manner, and of your exclaiming, We were +reposing at our ease, and our impertinent curiosity suffered us not to +remain so!—if ye inform me not, I will leave you, and go my way; +for the proverb saith, When the eye seeth not, the heart doth not +grieve.—On hearing these words, they replied, We have not concealed +this affair from thee but in our concern for thy welfare, lest thou +shouldst become like us, and the same affliction that hath befallen us +happen also to thee. I said, however, Ye must positively inform +me of this matter.—We give thee good advice, said they, and do thou<span class='pagenum'><a name="Page_169" id="Page_169">169</a></span> +receive it, and ask us not respecting our case; otherwise thou wilt +become blind of one eye, like us:—but I still persisted in my request; +whereupon they said, O young man, if this befall thee, know that thou +wilt be banished from our company. They then all arose, and, taking +a ram, slaughtered and skinned it, and said to me, Take this knife +with thee, and introduce thyself into the skin of the ram, and we will +sew thee up in it, and go away; whereupon a bird called the rukh'<a href="#III80" class="fnanchor">80</a> +will come to thee, and, taking thee up by its talons, will fly away with +thee, and set thee down upon a mountain: then cut open the skin +with this knife, and get out, and the bird will fly away. Thou must +arise, as soon as it hath gone, and journey for half a day, and thou +wilt see before thee a lofty palace, encased with red gold, set with +various precious stones, such as emeralds and rubies, &c.; and if thou +enter it thy case will be as ours; for our entrance into that palace was +the cause of our being blind of one eye; and if one of us would relate +to thee all that hath befallen him, his story would be too long for thee +to hear.</p> + +<p>They then sewed me up in the skin, and entered their palace; and +soon after, there came an enormous white bird, which seized me, and +flew away with me, and set me down upon the mountain; whereupon +I cut open the skin, and got out; and the bird, as soon as it saw me, +flew away. I rose up quickly, and proceeded towards the palace, +which I found to be as they had described it to me; and when I had +entered it, I beheld, at the upper end of a saloon, forty young damsels, +beautiful as so many moons, and magnificently attired, who, as soon as +they saw me, exclaimed, Welcome! Welcome! O our master and our +lord! We have been for a month expecting thee. Praise be to God +who hath blessed us with one who is worthy of us, and one of whom +we are worthy!—After having thus greeted me, they seated me upon +a mattress, and said, Thou art from this day our master and prince, +and we are thy handmaids, and entirely under thy authority. They +then brought to me some refreshments, and, when I had eaten and +drunk, they sat and conversed with me, full of joy and happiness. So +lovely were these ladies, that even a devotee, if he saw them, would +gladly consent to be their servant, and to comply with all that they +would desire. At the approach of night they all assembled around me, +and placed before me a table of fresh and dried fruits, with other +delicacies that the tongue cannot describe, and wine; and one began +to sing, while another played upon the lute. The wine-cups circulated +among us, and joy overcame me to such a degree as to obliterate from<span class='pagenum'><a name="Page_170" id="Page_170">170</a></span> +my mind every earthly care, and make me exclaim, This is indeed a +delightful life! I passed a night of such enjoyment as I had never +before experienced; and on the morrow I entered the bath; and, after +I had washed myself, they brought me a suit of the richest clothing, +and we again sat down to a repast.</p> + +<p>In this manner I lived with them a whole year; but on the first +day of the new year, they seated themselves around me, and began to +weep, and bade me farewell, clinging to my skirts.—What calamity +hath befallen you? said I. Ye have broken my heart.—They answered, +Would that we had never known thee; for we have associated with +many men, but have seen none like thee. May God, therefore, not +deprive us of thy company.—And they wept afresh. I said to them, +I wish that you would acquaint me with the cause of this weeping.—Thou, +they replied, art the cause; yet now, if thou wilt attend to what +we tell thee, we shall never be parted; but if thou act contrary to it, we +are separated from this time; and our hearts whisper to us that thou wilt +not regard our warning.—Inform me, said I, and I will attend to your +directions:—and they replied, If then thou wouldst inquire respecting +our history, know that we are the daughters of Kings: for many years +it hath been our custom to assemble here, and every year we absent +ourselves during a period of forty days; then returning, we indulge +ourselves for a year in feasting and drinking. This is our usual practice; +and now we fear that thou wilt disregard our directions when we +are absent from thee. We deliver to thee the keys of the palace, +which are a hundred in number, belonging to a hundred closets. +Open each of these, and amuse thyself, and eat and drink, and refresh +thyself, excepting the closet that hath a door of red gold; for if thou +open this, the consequence will be a separation between us and thee. +We conjure thee, therefore, to observe our direction, and to be patient +during this period.—Upon hearing this, I swore to them that I would +never open the closet to which they alluded; and they departed, urging +me to be faithful to my promise.</p> + +<div class="figcenter" style="width: 510px; position: relative;"><a name="f78" id="f78"></a><img src="images/fig078.png" width="515" height="567" alt="Garden" title="Garden" /></div> + +<p>I remained alone in the palace, and at the approach of evening I +opened the first closet, and, entering it, found a mansion like paradise, +with a garden containing green trees loaded with ripe fruits, abounding +with singing birds, and watered by copious streams. My heart was +soothed by the sight, and I wandered among the trees, scenting the +fragrance of the flowers, and listening to the warbling of the birds as +they sang the praises of the One, the Almighty.<a href="#III81" class="fnanchor">81</a> After admiring the +mingled colours of the apple resembling the hue upon the cheek of a<span class='pagenum'><a name="Page_171" id="Page_171">171</a></span> +beloved mistress and the sallow countenance of the perplexed and +timid lover, the sweet-smelling quince diffusing an odour like musk +and ambergris, and the plum shining as the ruby, I retired from this +place, and, having locked the door, opened that of the next closet, +within which I beheld a spacious tract planted with numerous palm-trees, +and watered by a river flowing among rose-trees, and jasmine, +and marjoram, and eglantine, and narcissus, and gilliflower, the odours +of which, diffused in every direction by the wind, inspired me with the +utmost delight. I locked again the door of the second closet, and +opened that of the third. Within this I found a large saloon, paved +with marbles of various colours, and with costly minerals and precious +gems, and containing cages constructed of sandal and aloes-wood with +singing birds within them, and others upon the branches of trees which +were planted there. My heart was charmed, my trouble was dissipated, +and I slept there until the morning. I then opened the door of the +fourth closet, and within this door I found a great building in which<span class='pagenum'><a name="Page_172" id="Page_172">172</a></span> +were forty closets with open doors; and, entering these, I beheld +pearls, and rubies, and chrysolites, and emeralds, and other precious +jewels such as the tongue cannot describe. I was astonished at the +sight, and said, Such things as these, I imagine, are not found in the +treasury of any King. I am now the King of my age, and all these +treasures, through the goodness of God, are mine, together with forty +damsels under my authority who have no man to share them with me.</p> + +<p>Thus I continued to amuse myself, passing from one place to +another, until thirty-nine days had elapsed, and I had opened the +doors of all the closets excepting that which they had forbidden me to +open. My heart was then disturbed by curiosity respecting this +hundredth closet, and the Devil, in order to plunge me into misery, +induced me to open it. I had not patience to abstain, though there +remained of the appointed period only one day: so I approached the +closet, and opened the door; and when I had entered, I perceived a +fragrant odour, such as I had never before smelt, which intoxicated me +so that I fell down insensible, and remained some time in this state: +but at length recovering, I fortified my heart, and proceeded. I found +the floor overspread with saffron, and the place illuminated by golden +lamps and by candles, which diffused the odours of musk and ambergris; +and two large perfuming-vessels filled with aloes-wood and +ambergris, and a perfume compounded with honey, spread fragrance +through the whole place. I saw also a black horse, of the hue of the +darkest night, before which was a manger of white crystal filled with +cleansed sesame, and another, similar to it, containing rose-water +infused with musk: he was saddled and bridled, and his saddle was of +red gold. Wondering at the sight of him, I said within myself, This +must be an animal of extraordinary qualities;—and, seduced by the +Devil, I led him out, and mounted him; but he moved not from his +place: I kicked him with my heel; but still he moved not: so I took +a miḳra'ah and struck him with it; and as soon as he felt the blow he +uttered a sound like thunder, and, expanding a pair of wings, soared +with me to an immense height through the air, and then alighted upon +the roof of another palace, where he threw me from his back, and, by +a violent blow with his tail upon my face, as I sat on the roof, struck +out my eye, and left me.<a href="#III82" class="fnanchor">82</a></p> + +<p>In this state I descended from the roof, and below I found the +one-eyed young men before mentioned, who, as soon as they beheld +me, exclaimed, No welcome to thee!—Receive me, said I, into your +company:—but they replied, By Allah, thou shalt not remain with<span class='pagenum'><a name="Page_173" id="Page_173">173</a></span> +us:—so I departed from them, with mournful heart and weeping eye, +and, God having decreed me a safe journey hither, I arrived at +Baghdád, after I had shaved my beard, and become a mendicant.<a href="#III83" class="fnanchor">83</a></p> + +<h5>CONTINUATION OF THE STORY OF THE LADIES OF BAGHDÁD, &c.</h5> + +<p>The mistress of the house then looked towards the Khaleefeh and +Jaạfar and Mesroor, and said to them, Acquaint me with your +histories:—upon which Jaạfar advanced towards her, and related to +her the same story that he had told to the portress before they entered; +and when she had heard it, she liberated them all. They accordingly +departed, and when they had gone out into the street, the Khaleefeh +inquired of the mendicants whither they were going. They answered +that they knew not whither to go: whereupon he desired them to +accompany his party; and then said to Jaạfar, Take them home with +thee, and bring them before me to-morrow, and we will see the result. +Jaạfar, therefore, did as he was commanded, and the Khaleefeh +returned to his palace; but he was unable to sleep during the +remainder of the night.</p> + +<p>On the following morning he sat upon his throne, and when his +courtiers had presented themselves before him, and departed, excepting +Jaạfar, he said to him, Bring before me the three ladies and the two +bitches and the mendicants. So Jaạfar arose, and brought them, and, +placing the ladies behind the curtains, said to them, We have forgiven +you on account of your previous kindness to us, and because ye knew +us not; and now I acquaint you that ye are in the presence of the +fifth of the sons of El-'Abbás, Hároon Er-Rasheed; therefore relate to +him nothing but the truth. And when the ladies heard the words +which Jaạfar addressed to them on the part of the Khaleefeh, the +eldest of them advanced, and thus related her story:—</p> + +<h5>THE STORY OF THE FIRST OF THE THREE LADIES +OF BAGHDÁD.</h5> + +<p>O Prince of the Faithful, my story is wonderful; for these two +bitches<a href="#III84" class="fnanchor">84</a> are my sisters, born to my father, but of another mother; and +I am the youngest of the three. After the death of our father, who +left us five thousand pieces of gold, these my two sisters married, and +when they had resided some time with their husbands, each of the<span class='pagenum'><a name="Page_174" id="Page_174">174</a></span> +latter prepared a stock of merchandise, and received from his wife a +thousand pieces of gold, and they all set forth on a journey together, +leaving me here; but after they had been absent four years, my +sisters' husbands lost all their property, and abandoned them in a +strange land, and they returned to me in the garb of beggars. When +I first saw them in this state, I knew them not; and, as soon as I +recognised them, I exclaimed, How is it that ye are in this condition?—O +our sister, they answered, thy inquiry now is of no use: the Pen +hath written what God hath decreed.<a href="#III85" class="fnanchor">85</a>—I sent them, therefore, to the +bath, and, having clad them in new apparel, said to them, O my +sisters, ye are my elders, and I am young; so ye shall be to me in +the places of my father and mother. The inheritance which I shared +with you God hath blessed; partake then of its increase, for my affairs +are prosperous; and I and ye shall fare alike.—I treated them with +the utmost kindness, and during a whole year they remained with me, +and enriched themselves by the money that I had given them; but +after this period they said to me, It will be more agreeable to us to +marry again, for we can no longer abstain from doing so.—O my +sisters, I replied, ye have seen no happiness in marriage: a good +husband in this age is rarely found, and ye have already had experience +of the marriage-state. They, however, heeded not my words; +but married against my consent: yet I gave them dowries from my +own property, and continued to them my protection. They went to +their husbands, and the latter, after they had resided with them a +short time, defrauded them of all that they possessed, and, setting<span class='pagenum'><a name="Page_175" id="Page_175">175</a></span> +forth on a journey, left them destitute: so again they returned to me, +and, in a state of nudity, implored my forgiveness, saying, Be not +angry with us; for though thou art younger than we, thou hast more +mature sense; and we promise thee that we will never again mention +the subject of marriage. I replied, Ye are welcome, O my sisters; for +I have no one dearer to me than yourselves:—and I received them, +and treated them with every kindness, and we remained happily +together for the space of a year.</p> + +<div class="figcenter" style="width: 552px; position: relative;"><a name="f79" id="f79"></a><img src="images/fig079.png" width="552" height="377" alt="First Lady recognising her Sisters" title="First Lady recognising her Sisters" /></div> + +<p>After this I resolved to fit out a vessel for a mercantile voyage:<a href="#III86" class="fnanchor">86</a> +accordingly, I stocked a large ship with various goods and necessary +provisions, and said to my sisters, Will ye rather stay at home during +my voyage, or will ye go with me?—to which they answered, We will +accompany thee during the voyage, for we cannot endure to be +separated from thee. I therefore took them with me, and we set +sail; but first I divided my property into two equal portions; one of +which I took with me, and the other I concealed, saying within myself, +Perhaps some evil accident may happen to the ship, and our lives +may be prolonged; in which case, when we return we shall find that +which will be of service to us.—We continued our voyage by day and +night, till at length the vessel pursued a wrong course, and the captain +knew not whither to steer. The ship had entered a different sea from +that which we wished to cross, and for some time we knew it not; but +for ten days we had a pleasant wind, and after this, a city loomed +before us in the distance. We asked the captain what was the name +of this city; and he answered, I know it not; I have never seen it till +this day, nor have I ever before in the course of my life navigated this +sea: but as we have come hither in safety, ye have nothing to do but +to enter this city and land your goods, and, if ye find opportunity, sell +or exchange there: if not, we will rest there two days, and take in +fresh provisions. So we entered the port of the city, and the captain +landed, and after a while returned to us, saying, Arise, and go up into +the city, and wonder at that which God hath done unto his creatures, +and pray to be preserved from his anger. And when we had entered +the city, we found all its inhabitants converted into black stones. We +were amazed at the sight, and as we walked through the market-streets, +finding the merchandise and the gold and silver remaining in +their original state, we rejoiced, and said, This must have been +occasioned by same wonderful circumstance. We then separated in +the streets, each of us attracted from his companions by the wealth +and stuffs in the shops.<span class='pagenum'><a name="Page_176" id="Page_176">176</a></span></p> + +<p>As for myself, I ascended to the citadel, which I found to be a +building of admirable construction; and, entering the King's palace, +I found all the vessels of gold and silver remaining in their places, +and the King himself seated in the midst of his Chamberlains and +Viceroys and Wezeers, and clad in apparel of astonishing richness. +Drawing nearer to him, I perceived that he was sitting upon a throne +adorned with pearls and jewels, every one of the pearls shining like a +star: his dress was embroidered with gold, and around him stood fifty +memlooks, attired in silks of various descriptions, and having in their +hands drawn swords. Stupefied at this spectacle, I proceeded, and +entered the saloon of the Ḥareem, upon the walls of which were hung +silken curtains; and here I beheld the Queen, attired in a dress embroidered +with fresh pearls, and having upon her head a diadem +adorned with various jewels, and necklaces of different kinds on her +neck. All her clothing and ornaments remained as they were at first, +though she herself was converted into black stone. Here also I found +an open door, and, entering it, I saw a flight of seven steps, by which +I ascended to an apartment paved with marble, furnished with gold-embroidered +carpets, and containing a couch of alabaster, ornamented +with pearls and jewels; but my eyes were first attracted by a gleam of +light, and when I approached the spot whence it proceeded, I found a +brilliant jewel, of the size of an ostrich's egg, placed upon a small +stool, diffusing a light like that of a candle. The coverings of the +couch above mentioned were of various kinds of silk, the richness of +which would surprise every beholder; and I looked at them with +wonder. In this apartment I likewise observed some lighted candles, +and reflected that there must then have been some person there to light +them. I passed thence to another part of the palace, and continued +to explore the different apartments, forgetting myself in the amazement +of my mind at all these strange circumstances, and immersed in thoughts +respecting what I beheld, until the commencement of night, when I +would have departed; but could not find the door: so I returned to +the place in which were the lighted candles, and there I laid myself +upon the couch, and, covering myself with a quilt, repeated some words +of the Ḳur-án, and endeavoured to compose myself to sleep; but I +could not. I continued restless: and at midnight I heard a recitation +of the Ḳur-án, performed by a melodious and soft voice; upon which +I arose, and, looking about, saw a closet with an open door, and I +entered it, and found that it was an oratory: lighted lamps were +suspended in it, and upon a prayer-carpet spread on the floor sat a<span class='pagenum'><a name="Page_177" id="Page_177">177</a></span> +young man of handsome aspect. Wondering that he had escaped the +fate of the other inhabitants of the city, I saluted him; and he raised +his eyes, and returned my salutation: and I then said to him, I conjure +thee by the truth of that which thou art reading in the Book of +God, that thou answer the question which I am about to ask thee:—whereupon +he smiled, and replied, Do thou first acquaint me with the +cause of thine entrance into this place, and then I will answer thy +question: so I told him my story, and inquired of him the history of +this city. Wait a little, said he;—and he closed the Ḳur-án, and, +having put it in a bag of satin, seated me by his side. As I now +beheld him, his countenance appeared like the full moon, and his +whole person exhibited such perfect elegance and loveliness, that a +single glance at him drew from me a thousand sighs, and kindled a fire +in my heart. I repeated my request that he would give me an account +of the city; and, replying, I hear and obey, he thus addressed me:—</p> + +<div class="figcenter" style="width: 503px; position: relative;"><a name="f80" id="f80"></a><img src="images/fig080.png" width="503" height="549" alt="The Prince in the Oratory" title="The Prince in the Oratory" /></div> + +<p>Know that this city belonged to my father and his family and +subjects; and he is the King whom thou hast seen converted into<span class='pagenum'><a name="Page_178" id="Page_178">178</a></span> +stone; and the Queen whom thou hast seen is my mother. They +were all Magians, worshipping fire in the place of the Almighty King;<a href="#III87" class="fnanchor">87</a> +and they swore by the fire and the light, and the shade and the heat, +and the revolving orb. My father had no son, till, in his declining +years, he was blest with me, whom he reared until I attained to manhood. +But, happily for me, there was, in our family, an old woman, +far advanced in age, who was a Muslimeh, believing in God and his +Apostle in her heart, though she conformed with my family in outward +observances; and my father confided in her, on account of the faithfulness +and modesty that he had observed in her character, and shewed +her great favour, firmly believing that she held the same faith as himself; +therefore, when I had passed my infancy, he committed me to +her care, saying, Take him, and rear him, and instruct him in the +ordinances of our faith, and educate him and serve him in the best +manner. The old woman accordingly received me, but took care to +instruct me in the faith of El-Islám, teaching me the laws of purification, +and the divine ordinances of ablution, together with the forms of +prayer; after which she made me commit to memory the whole of the +Ḳur-án. She then charged me to keep my faith a secret from my +father, lest he should kill me; and I did so; and a few days after, the +old woman died. The inhabitants of the city had now increased in +their impiety and arrogance, and in their dereliction of the truth; and +while they were in this state, they heard a crier proclaim with a voice +like thunder, so as to be audible to both the near and the distant, O +inhabitants of this city, abstain from the worship of fire, and worship +the Almighty King!—The people were struck with consternation, and, +flocking to my father, the King of the city, said to him, What is this +alarming voice which hath astounded us by its terrible sound?—but +he answered them, Let not the voice terrify you, nor let it turn you +from your faith:—and their hearts inclined to his words; so they +persevered in the worship of fire, and remained obstinate in their +impiety during another year, until the return of the period at which +they had heard the voice the first time. It was then heard a second +time; and again, in the next year, they heard it a third time; but +still they persisted in their evil ways, until, drawing down upon themselves +the abhorrence and indignation of Heaven, one morning, shortly +after daybreak, they were converted into black stones, together with +their beasts and all their cattle. Not one of the inhabitants of the city +escaped, excepting me; and from the day on which this catastrophe +happened, I have continued occupied as thou seest, in prayer, and<span class='pagenum'><a name="Page_179" id="Page_179">179</a></span> +fasting, and reading the Ḳur-án: but I have become weary of this +solitary state, having no one to cheer me with his company.</p> + +<p>On hearing these words, I said to him, Wilt thou go with me to +the city of Baghdád, and visit its learned men and lawyers, and increase +thy knowledge? If so, I will be thy handmaid, though I am +the mistress of my family, and have authority over a household of +men. I have here a ship laden with merchandise, and destiny hath +driven us to this city, in order that we might become acquainted with +these events: our meeting was predestined.—In this manner I continued +to persuade him until he gave his consent. I slept that night +at his feet, unconscious of my state through excessive joy; and in the +morning we rose, and, entering the treasuries, took away a quantity +of the lighter and most valuable of the articles that they contained, +and descended from the citadel into the city, where we met the slaves +and the captain, who were searching for me. They were rejoiced at +seeing me, and, to their questions respecting my absence, I replied by +informing them of all that I had seen, and related to them the history +of the young man, and the cause of the transmutation of the people of +the city, and of all that had befallen them, which filled them with +wonder. But when my two sisters saw me with the young man, they +envied me on his account, and malevolently plotted against me.</p> + +<p>We embarked again, and I experienced the utmost happiness, +chiefly owing to the company of the young man; and after we had +waited a while till the wind was favourable, we spread our sails, and +departed. My sisters sat with me and the young man; and, in their +conversation with me, said, O our sister, what dost thou purpose to do +with this handsome youth? I answered, I desire to take him as my +husband:—and, turning to him, and approaching him, I said, O my +master, I wish to make a proposal to thee, and do not thou oppose it. +He replied, I hear and obey:—and I then looked towards my sisters, +and said to them, This young man is all that I desire, and all the +wealth that is here is yours.—Excellent, they replied, is thy determination:—yet +still they designed evil against me.—We +continued our voyage with a favourable wind, and, quitting the sea of peril, +entered the sea of security, across which we proceeded for some days, +until we drew near to the city of El-Baṣrah, the buildings of which +loomed before us at the approach of evening; but as soon as we had +fallen asleep, my sisters took us up in our bed, both myself and the +young man, and threw us into the sea. The youth, being unable to +swim, was drowned: God recorded him among the company of the<span class='pagenum'><a name="Page_180" id="Page_180">180</a></span> +martyrs;<a href="#III88" class="fnanchor">88</a> while I was registered among those whose life was yet to +be preserved; and, accordingly, as soon as I awoke and found myself +in the sea, the providence of God supplied me with a piece of timber, +upon which I placed myself, and the waves cast me upon the shore of +an island.</p> + +<div class="figcenter" style="width: 503px; position: relative;"><a name="f81" id="f81"></a><img src="images/fig081.png" width="503" height="647" alt="First Lady after killing the Serpent" title="First Lady after killing the Serpent" /></div> + +<p>During the remainder of the night I walked along this island, and +in the morning I saw a neck of land, bearing the marks of a man's +feet, and uniting with the main land. The sun having now risen, I +dried my clothes in its rays, and proceeded along the path that I had +discovered until I drew near to the shore upon which stands the city, +when I beheld a snake approaching me, and followed by a serpent +which was endeavouring to destroy it; the tongue of the snake was<span class='pagenum'><a name="Page_181" id="Page_181">181</a></span> +hanging from its mouth in consequence of excessive fatigue, and it +excited my compassion; so I took up a stone, and threw it at the +head of the serpent, which instantly died: the snake then extended a +pair of wings, and soared aloft into the sky, leaving me in wonder at +the sight. At the time of this occurrence I had become so fatigued, +that I now laid myself down and slept; but I awoke after a little +while, and found a damsel seated at my feet, and gently rubbing +them with her hands; upon which I immediately sat up, feeling +ashamed that she should perform this service for me, and said to +her, Who art thou, and what dost thou want?—How soon has thou +forgotten me! she exclaimed: I am she to whom thou hast just done +a kindness, by killing my enemy: I am the snake whom thou savedst +from the serpent; for I am a Jinneeyeh, and the serpent was a Jinnee +at enmity with me; and none but thou delivered me from him: +therefore, as soon as thou didst this, I flew to the ship from which +thy sisters cast thee, and transported all that it contained to thy +house: I then sunk it; but as to thy sisters, I transformed them by +enchantment into two black bitches; for I knew all that they had +done to thee: the young man, however, is drowned.—Having thus +said, she took me up, and placed me with the two black bitches on +the roof of my house: and I found all the treasures that the ship had +contained collected in the midst of my house: nothing was lost. She +then said to me, I swear by that which was engraved upon the seal of +Suleymán, that, if thou do not inflict three hundred lashes upon each +of these bitches every day, I will come and transform thee in the like +manner:—so I replied, I hear and obey:—and have continued ever +since to inflict upon them these stripes, though pitying them while I +do so.</p> + +<p>The Khaleefeh heard this story with astonishment, and then said +to the second lady, And what occasioned the stripes of which thou +bearest the marks? She answered as follows:—</p> + +<h5>THE STORY OF THE SECOND OF THE THREE LADIES +OF BAGHDÁD.</h5> + +<p>O Prince of the Faithful, my father, at his death, left considerable +property; and soon after that event I married to one of the wealthiest +men of the age, who, when I had lived with him a year, died, and I<span class='pagenum'><a name="Page_182" id="Page_182">182</a></span> +inherited from him eighty thousand pieces of gold, the portion that +fell to me according to the law;<a href="#III89" class="fnanchor">89</a> with part of which I made for +myself ten suits of clothing, each of the value of a thousand pieces of +gold. And as I was sitting one day, there entered my apartment an +old woman, disgustingly ugly, who saluted me, and said, I have an +orphan daughter whose marriage I am to celebrate this night, and I +would have thee obtain a reward and recompense in heaven by thy +being present at her nuptial festivity; for she is broken-hearted, +having none to befriend her but God, whose name be exalted. She +then wept, and kissed my feet; and, being moved with pity and compassion, +I assented, upon which she desired me to prepare myself, +telling me that she would come at the hour of nightfall and take me; +and so saying, she kissed my hand, and departed.</p> + +<p>I arose immediately, and attired myself, and when I had completed +my preparations, the old woman returned, saying, O my mistress, +the ladies of the city have arrived, and I have informed them of thy +coming, and they are waiting with joy to receive thee:—so I put on +my outer garments, and, taking my female slaves with me, proceeded +until we arrived at a street in which a soft wind was delightfully +playing, where we saw a gateway over-arched with a marble vault, +admirably constructed, forming the entrance to a palace which rose +from the earth to the clouds.<a href="#III90" class="fnanchor">90</a> On our arrival there, the old woman +knocked at the door, and, when it was opened, we entered a carpeted +passage, illuminated by lamps and candles, and decorated with jewels +and precious metals.<a href="#III91" class="fnanchor">91</a> Through this passage we passed into a saloon +of unequalled magnificence, furnished with mattresses covered with +silk, lighted by hanging lamps and by candles, and having, at its +upper end, a couch of alabaster decorated with pearls and jewels, and +canopied by curtains of satin, from which there came forth a lady +beautiful as the moon, who exclaimed to me, Most welcome art thou, +O my sister: thou delightest me by thy company, and refreshest my +heart. She then sat down again, and said to me, O my sister, I have +a brother who hath seen thee at a festivity: he is a young man, more +handsome than myself, and, his heart being violently inflamed with +love of thee, he hath bribed this old woman to go to thee, and to +employ this artifice in order to obtain for me an interview with thee. +He desireth to marry thee according to the ordinance of God and his +Apostle, and in that which is lawful there is no disgrace.—When I +heard these words, and saw myself thus confined in the house so that +I could not escape, I replied, I hear and obey:—and the lady, re<span class='pagenum'><a name="Page_183" id="Page_183">183</a></span>joicing +at my consent, clapped her hands, and opened a door, upon +which there came out from it a young man so surpassingly handsome, +that my heart immediately inclined to him. No sooner had he sat +down than the Ḳáḍee and four witnesses entered, and saluted us, and +proceeded to perform the ceremony of the marriage-contract<a href="#III92" class="fnanchor">92</a> between +me and the young man; which having done, they departed; and +when they had retired, the young man looked towards me, and said, +May our night be blessed. He then informed me that he desired to +impose a covenant upon me, and, bringing a copy of the Ḳur-án, said, +Swear that thou wilt not indulge a preference, nor at all incline, to +any man but me:—and when I had sworn to this effect, he rejoiced +exceedingly, and embraced me; and the love of him took entire possession +of my heart.</p> + +<p>We lived together in the utmost happiness for the space of a +month, after which I begged that he would allow me to go to the +bázár, in order to purchase some stuffs for dress, and, having obtained +his permission, went thither in company with the old woman, and +seated myself at the shop of a young merchant with whom she was +acquainted, and whose father, as she informed me, had died and left +him great wealth. She desired him to shew me his most costly +stuffs; and while he was occupied in doing so, she began to utter +various flattering expressions in praise of him; but I said to her, We +have no concern with the praises that thou bestowest upon him; we +desire only to make our purchase, and to return home. Meanwhile +he produced to us what we wanted, and we handed him the money: +he refused, however, to take it, saying, It is an offering of hospitality +to you for your visit this day:—whereupon I said to the old woman, +If he will not take the money, return to him his stuff. But he would +not receive it again, and exclaimed, By Allah, I will take nothing from +you: all this is a present from me for a single kiss, which I shall +value more than the entire contents of my shop.—What will a kiss +profit thee? asked the old woman. Then, turning to me, she said, O +my daughter, thou hast heard what the youth hath said: no harm +will befall thee if he give thee a kiss, and thou shalt take what thou +wantest.—Dost thou not know, said I, that I have taken an oath? +She answered, Let him kiss thee then without thy speaking, and so it +will be of no consequence to thee, and thou shalt take back thy +money. Thus she continued to palliate the matter until I put my +head (as it were) into the bag, and consented: so I covered my eyes, +and held the edge of my veil in such a manner as to prevent the pas<span class='pagenum'><a name="Page_184" id="Page_184">184</a></span>sengers +from seeing me, whereupon he put his mouth to my cheek +beneath the veil, but instead of merely kissing me, he lacerated my +cheek by a violent bite. I fell into a swoon from the pain, and the +old woman laid me on her lap till I recovered, when I found the shop +closed, and the old woman uttering expressions of grief, and saying, +What God hath averted would have been a greater calamity; let us +return home, and do thou feign to be ill, and I will come to thee and +apply a remedy that shall cure the wound, and thou wilt quickly be +restored.</p> + +<div class="figcenter" style="width: 541px; position: relative;"><a name="f82" id="f82"></a><img src="images/fig082.png" width="541" height="650" alt="Bázár, or Market-Street" title="Bázár, or Market-Street" /></div> + +<p>After remaining there some time longer, I rose, and, in a state of +great uneasiness and fear, returned to the house, and professed myself +ill, upon which my husband came in to me, and said, What hath<span class='pagenum'><a name="Page_185" id="Page_185">185</a></span> +befallen thee, O my mistress, during this excursion? I answered, I +am not well.—And what is this wound, said he, that is upon thy +cheek, and in the soft part? I answered, When I asked thy permission, +and went out to-day to purchase some stuff for dress, a camel +loaded with firewood drove against me in the crowd, and tore my +veil, and wounded my cheek as thou seest, for the streets of this city +are narrow.<a href="#III93" class="fnanchor">93</a>—To-morrow, then, he exclaimed, I will go to the governor, +and make a complaint to him, and he shall hang every seller of +firewood in the city.—By Allah, said I, burden not thyself by an +injury to any one; for the truth is, that I was riding upon an ass, +which took fright with me, and I fell upon the ground, and a stick +lacerated my cheek.—If it be so, then, he replied, I will go to-morrow +to Jaạfar El-Barmekee, and relate the matter to him, and he +shall kill every ass-driver in this city.—Wilt thou, said I, kill all +those men on my account, when this which befell me was decreed by +God?—Undoubtedly, he answered; and, so saying, he seized me +violently, and then sprang up, and uttered a loud cry, upon which the +door opened, and there came forth from it seven black slaves, who +dragged me from my bed, and threw me down in the middle of the +apartment; whereupon he ordered one of them to hold me by my +shoulders and to sit upon my head; and another, to sit upon my +knees and to hold my feet. A third then came, with a sword in his +hand, and said, O my lord, shall I strike her with the sword, and +cleave her in twain, that each of these may take a half and throw it +into the Tigris for the fish to devour?<a href="#III94" class="fnanchor">94</a> For such is the punishment +of her who is unfaithful to her oath and to the laws of love.—My +husband answered, Strike her, O Saạd:<a href="#III95" class="fnanchor">95</a>—and the slave, with the +drawn sword in his hand, said, Repeat the profession of the faith, and +reflect what thou wouldst have to be done, that thou mayest give thy +testamentary directions, for this is the end of thy life.—Good slave, I +replied, release me for a while that I may do so:—and I raised my +head, and, weeping as I spoke, addressed my husband with these +verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">You render me lovelorn, and remain at ease. You make my wounded eyelid to be restless, and you sleep.</span> +<span class="i0">Your abode is between my heart and my eyes; and my heart will not relinquish you, nor my tears conceal my passion.</span> +<span class="i0">You made a covenant with me that you would remain faithful; but when you had gained possession of my heart you deceived me.</span> +<span class="i0">Will you not pity my love for you and my moaning? Have you yourself been secure from misfortunes?</span> +<span class='pagenum'><a name="Page_186" id="Page_186">186</a></span> +<span class="i0">I conjure you, by Allah, if I die, that you write upon my tombstone, This was a slave of love.</span> +<span class="i0">That, perchance, some mourner who hath felt the same flame may pass by the lover's grave, and pity her.<a href="#III96" class="fnanchor">96</a></span> +</div> +</div> + +<p>But on hearing these verses, and witnessing my weeping, he became +more incensed, and replied in the words of this couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I reject not the beloved of my heart from weariness: her own guilty conduct is the cause of her punishment.</span> +<span class="i0">She desired that another should share with me her love; but the faith of my heart inclineth not to partnership.<a href="#III97" class="fnanchor">97</a></span> +</div> +</div> + +<div class="figcenter" style="width: 590px; position: relative;"><a name="f83" id="f83"></a><img src="images/fig083.png" width="590" height="521" alt="Old Woman interceding for the Second Lady" title="Old Woman interceding for the Second Lady" /></div> + +<p>I continued to weep, and to endeavour to excite his compassion, +saying within myself, I will humble me before him, and address him +with soft words, that he may at least refrain from killing me, though +he take all that I possess;—but he cried out to the slave, Cleave her +in twain; for she is no longer of any value to us.—So the slave +approached me, and I now felt assured of my death, and committed +myself to God; but suddenly the old woman came and threw herself +at my husband's feet, and, kissing them, exclaimed, O my son, by the<span class='pagenum'><a name="Page_187" id="Page_187">187</a></span> +care with which I nursed thee, I conjure thee to pardon this damsel, +for she hath committed no offence that deserveth such a punishment: +thou art young, and I fear the effect of the imprecations that she may +utter against thee:—and after she had thus addressed him, she wept, +and continued to importune him, until, at length, he said, I pardon +her, but must cause her to bear upon her person such marks of her +offence as shall last for the remainder of her life. So saying, he +commanded the slaves to strip off my vest, and, taking a stick cut +from a quince-tree, he beat me upon my back and my sides until I +became insensible from the violence of the blows, and despaired of my +life. He then ordered the slaves to take me away as soon as it was +night, accompanied by the old woman, and to throw me into my house +in which I formerly resided. They accordingly executed their lord's +commands, and when they had deposited me in my house, I applied +myself to the healing of my wounds; but, after I had cured myself, +my sides still bore the appearance of having been beaten with miḳra'ahs. +I continued to apply remedies for four months before I was restored, +and then repaired to view the house in which this event had happened; +but I found it reduced to ruin, and the whole street pulled down; the +site of the house I found occupied by mounds of rubbish, and I knew +not the cause.</p> + +<p>Under these circumstances, I went to reside with this my sister, +who is of the same father as myself, and I found with her these two +bitches. Having saluted her, I informed her of all that had befallen +me; to which she replied, Who is secure from the afflictions of fortune? +Praise be to God who terminated the affair with safety to thy life!—She +then related to me her own story, and that of her two sisters, and +I remained with her, and neither of us ever mentioned the subject of +marriage. Afterwards we were joined by this our other sister, the +cateress, who every day goes out to purchase for us whatever we happen +to want.</p> + +<h5>CONCLUSION OF THE STORY OF THE LADIES OF BAGHDÁD, &c.</h5> + +<p>The Kaleefeh was astonished at this story, and ordered it to be +recorded in a book, as an authentic history, and deposited the book in +his library. And he said to the first lady, Knowest thou where the +Jinneeyeh<a href="#III98" class="fnanchor">98</a> who enchanted thy sisters is to be found? She answered, +O Prince of the Faithful, she gave me a lock of her hair, and said, +When thou desirest my presence, burn a few of these hairs, and I will<span class='pagenum'><a name="Page_188" id="Page_188">188</a></span> +be with thee quickly, though I should be beyond Mount Ḳáf.—Bring +then the hair, said the Khaleefeh. The lady, therefore, produced it; +and the Khaleefeh, taking it, burned a portion of it, and, when the +odour had diffused itself, the palace shook, and they heard a sound of +thunder, and lo, the Jinneeyeh appeared before them. She was a +Muslimeh, and therefore greeted the Khaleefeh by saying, Peace be +on thee, O Khaleefeh of God!—to which he replied, On you be peace, +and the mercy of God, and his blessings!<a href="#III99" class="fnanchor">99</a>—She then said, Know +that this lady hath conferred on me a benefit for which I am unable to +requite her; for she rescued me from death, by killing my enemy; +and I, having seen what her sisters had done to her, determined to +take vengeance upon them; therefore I transformed them by enchantment +into two bitches; and, indeed, I had wished rather to kill them, +fearing lest they should trouble her; but now, if thou desire their +restoration, O Prince of the Faithful, I will restore them, as a favour +to thee and to her; for I am one of the true believers.—Do so, said the +Khaleefeh; and then we will enter upon the consideration of the affair +of the lady who hath been beaten, and examine her case, and if her +veracity be established, I will take vengeance for her upon him who +hath oppressed her. The Jinneeyeh replied, O Prince of the Faithful, +I will guide thee to the discovery of him who acted thus to this lady, +and oppressed her, and took her property: he is thy nearest relation. +She then took a cup of water, and, having pronounced a spell over it, +sprinkled the faces of the two bitches, saying, Be restored to your +original human forms!—whereupon they became again two young +ladies.—Extolled be the perfection of their Creator!<a href="#III100" class="fnanchor">100</a> Having done +this, the Jinneeyeh said, O Prince of the Faithful, he who beat the +lady is thy son El-Emeen, who had heard of her beauty and loveliness:—and +she proceeded to relate what had happened. The Khaleefeh +was astonished, and exclaimed, Praise be to God for the restoration of +these two bitches which hath been effected through my means!—and +immediately he summoned before him his son El-Emeen, and inquired +of him the history of the lady; and he related to him the truth. He +then sent for Ḳáḍees and witnesses, and the first lady and her two +sisters who had been transformed into bitches he married to the three +mendicants who had related that they were the sons of Kings; and +these he made chamberlains of his court, appointing them all that they +required, and allotting them apartments in the palace of Baghdád. +The lady who had been beaten he restored to his son El-Emeen, +giving her a large property, and ordering that the house should be<span class='pagenum'><a name="Page_189" id="Page_189">189</a></span> +rebuilt in a more handsome style. Lastly, the lady-cateress he took +as his own wife; he admitted her at once to his own apartment, and, +on the following day, he appointed her a separate lodging for herself, +with female slaves to wait upon her: he also allotted to her a regular +income; and afterwards built for her a palace.</p> + +<div class="figcenter" style="width: 552px; position: relative;"><a name="f84" id="f84"></a><img src="images/fig084.png" width="552" height="337" alt="Palace" title="Palace" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_190" id="Page_190">190</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f85" id="f85"></a><img src="images/fig085.png" width="600" height="253" alt="Head-piece to Notes to Chapter III.--The Porter" title="Head-piece to Notes to Chapter III.--The Porter" /></div> + +<h5>NOTES TO CHAPTER THIRD.</h5> + +<p><span class="smcap">Note <a name="III1" id="III1">1.</a></span>—<i>On the Uses of Palm-sticks in various Manufactures.</i> The kind of crate here +mentioned is made of jereeds, or palm-sticks, which (being very soft, and easily cut and +punched, in their fresh state, and very tough, difficult to break, and light, when dry,) +are used in a great variety of manufactures. In making crates or baskets, and stools, +bed-frames, coops, &c., a number of jereeds, being placed an inch or more apart, are +fixed by two, three, or more, thicker ones, placed transversely. Round holes are +punched in the latter, through which the former are inserted; and the whole becomes +light and strong as soon as it is dry. Chests are made with thick jereeds placed close +together, and others, pared thin, passing transversely through them.</p> + +<p><span class="smcap">Note <a name="III2" id="III2">2.</a></span>—<i>Description of the Veils of Arab Women.</i> The modern izár or eezár (for the +word is written in two different ways), of Arab women, is a piece of drapery commonly +worn by them when they appear in public. It is about two yards or more in width (according +to the height of the wearer), and three yards in length: one edge of it being +drawn from behind, over the upper part of the head and the forehead, and secured by a +band sewed inside, the rest hangs down behind and on each side to the ground, or nearly +so, and almost entirely envelops the person; the two ends being held so as nearly to meet +in front. Thus it conceals every other part of the dress excepting a small portion of a +very loose gown (which is another of the articles of walking or riding apparel), and +the face-veil. It is now generally made of white calico, but a similar covering of black +silk for the married, and of white silk for the unmarried, is now worn by females of the +higher and middle classes, and is called a "ḥabarah."</p> + +<p>It appears that the kind of face-veil mentioned in the same passage (in Arabic, +"ḳináạ,") is a piece of muslin, about a yard or more in length, and somewhat less in +width, a portion of which is placed over the head, beneath the izár, the rest hanging +down in front, to the waist, or thereabout, and entirely concealing the face. I have +often seen Arab women, particularly those of the Wahhábees, wearing veils of this kind +composed of printed muslin, completely concealing their features, yet of sufficiently +loose fabric to admit of their seeing their way. But the more common kind of Arab +face-veil is a long strip of white muslin, or of a kind of black crape, covering the whole +of the face excepting the eyes, and reaching nearly to the feet. It is suspended at the +top by a narrow band, which passes up the forehead, and which is sewed, as are also +the two upper corners of the veil, to a band that is tied round the head. This veil is +called "burḳo'." The black kind is often ornamented with gold coins, false pearls, &c., +attached to the upper part. It is not so genteel as the white veil, unless for a lady in +mourning.<span class='pagenum'><a name="Page_191" id="Page_191">191</a></span></p> + +<p><span class="smcap">Note <a name="III3" id="III3">3.</a></span> "El-Móṣil" is the name of the city which Europeans commonly call +"Mosul," "Mosoul," &c.; a city long famous for its fine stuffs. Hence our word +"muslin," often termed, in Arabic, "Móṣilee," signifying, "of the manufacture of El-Móṣil."</p> + +<p><span class="smcap">Note <a name="III4" id="III4">4.</a></span> The wine is mentioned in the Calcutta edition of the first two hundred +nights, but not in the edition of Cairo. The lady went to a Christian to purchase her +wine because Muslims are not allowed to sell it.</p> + +<p><span class="smcap">Note <a name="III5" id="III5">5.</a></span> The "'Othmánee quinces" I suppose to be a kind so called after some +person named 'Othmán who introduced it, or was famous for its culture. The term +"Sulṭánee," applied to the citrons afterwards mentioned, signifies "imperial."</p> + +<p><span class="smcap">Note <a name="III6" id="III6">6.</a></span> A list of these sweets is given in my original, but I have thought it better +to omit the names.</p> + +<p><span class="smcap">Note <a name="III7" id="III7">7.</a></span> The "willow-flower-water" is prepared from the sweet-scented flowers of +the Oriental willow, called "bán" and "khiláf" or "khaláf;" a twig of which is, among +the Arabs, a favourite emblem of a graceful female.</p> + +<p><span class="smcap">Note <a name="III8" id="III8">8.</a></span>—<i>On the Vessels used for Sprinkling and Perfuming.</i> The sprinkling-bottle, +here called "mirashsh," is more commonly called "ḳumḳum," and has been alluded to +in a former note, as having a spherical or wide body, and a long and narrow neck. It +is generally about eight inches high, and of plain or gilt silver, or of fine brass, or china, +or glass; and has a cover pierced with a small hole. This vessel is used in the houses +of the rich to sprinkle a guest or visiter, before he rises to take his leave, with rose-water; +after which ceremony, a page or servant presents to him a kind of censer, called +"mibkharah," which is generally of one or other of the metals above mentioned, and +about the same height as the ḳumḳum; and he wafts the smoke which rises from it +towards his face, beard, &c., with the right hand. The body of the mibkharah, the +form of which is nearly globular, surmounts a stem rising from the centre of a small +circular tray; the upper half is a cover pierced with apertures for the escape of the +smoke; and the lower half, in which some burning charcoal is placed, is lined, or half +filled, with gypsum-plaster. Aloes-wood, previously moistened, or some other odoriferous +substance, is placed upon the burning coals; and sometimes, in the houses of very +wealthy persons, ambergris is used.</p> + +<p><span class="smcap">Note <a name="III9" id="III9">9.</a></span> This description of the outer door of a house in Baghdád is an obvious +absurdity; but none of the copies of the original to which I have access authorizes my +substituting "gilt" for "plated with gold;" all here agreeing in the use of words +which have the latter sense.</p> + +<p><span class="smcap">Note <a name="III10" id="III10">10.</a></span> In their eagerness to obtain the earliest possible sight of the new moon +which marks the period of the commencement of the Ramaḍán, lest they should not +begin their fast as soon as the law requires, the Muslims often see the crescent one night +earlier in this than in any other month. The comparison of an eyebrow to the new +moon of Ramaḍán expresses, therefore, its extreme thinness, as well as its arched form. +To reduce its natural thickness, and to give it this form, scissors are often used.</p> + +<p><span class="smcap">Note <a name="III11" id="III11">11.</a></span> "The seal of Suleymán" is a name given by the Arabs to a six-pointed +star formed by two equilateral triangles intersecting each other, and to the flower which +we, also, call "Solomon's seal." I fear that the reader will not consider the comparison +very apposite, unless the allusion be to a beautiful red berry which, I am informed, is +borne by the flower here mentioned.</p> + +<p><span class="smcap">Note <a name="III12" id="III12">12.</a></span>—<i>Description of Apartments in Arab Houses.</i> Most of the descriptions of +interior domestic architecture which occur in the present work, I may aptly illustrate +by availing myself of observations made in Cairo. In the houses of persons of the +higher and middle classes in this city, the different apartments generally resemble each +other in several respects, and are similarly furnished. The greater portion of the floor<span class='pagenum'><a name="Page_192" id="Page_192">192</a></span> +is elevated about half a foot, or somewhat more, above the rest. The higher portion is +called "leewán" (a corruption of "el-eewán"), and the lower, "durḳá'ah," from the +Persian "dar-gáh." When there is but one leewán, the durḳá'ah occupies the lower +end, extending from the door to the opposite wall. In a handsome house, it is usually +paved with white and black marble, and little pieces of red tile, inlaid in tasteful +and complicated patterns; and if the room is on the ground-floor, and sometimes in +other cases, it has, in the centre, a fountain which plays into a small, shallow pool, lined +with coloured marbles, &c., like the surrounding pavement. The shoes, or slippers, are +left upon the durḳá'ah previously to stepping upon the leewán. The latter is generally +paved with common stone, and covered with a mat in summer, and a carpet over this +in winter; and a mattress and cushions are placed against each of its three walls, composing +what is called a "deewán," or divan. The mattress, which is commonly about +three feet wide, and three or four inches thick, is placed either on the floor or on a +raised frame or a slightly-elevated pavement; and the cushions, which are usually of +a length equal to the width of the mattress, and of a height equal to half that measure, +lean against the wall. Both mattresses and cushions are stuffed with cotton, and +are covered with printed calico, cloth, or some more expensive stuff. The deewán +which extends along the upper end of the leewán is called the "ṣadr," and is the most +honourable: and the chief place on this seat is the corner which is to the right of a +person facing this end of the room; the other corner is the next in point of honour; +and the intermediate places on the same deewán are more honourable than those on the +two side-deewáns. To a superior, and often to an equal, the master or mistress yields +the chief place. The corners are often furnished with an additional mattress, of a square +form, just large enough for one person, placed upon the other mattress, and with two +additional (but smaller) cushions to recline against. The walls are, for the most part, +plastered and white-washed, and generally have two or more shallow cupboards, the +doors of which, as well as those of the apartments, are fancifully constructed with small +panels. The windows, which are chiefly composed of curious wooden lattice-work, +serving to screen the inhabitants from the view of persons without, as also to admit +both light and air, commonly project outwards, and are furnished with mattresses and +cushions. In many houses there are, above these, small windows of coloured glass, +representing bunches of flowers, &c. The ceiling is of wood, and certain portions of it, +which are carved, or otherwise ornamented by fanciful carpentry, are usually painted +with bright colours, such as red, green, and blue, and sometimes varied with gilding; +but the greater part of the wood-work is generally left unpainted.</p> + +<p>The word in the original text which I translate "saloon," is "ḳá'ah." This term +is applied to a large and lofty apartment, commonly having two leewáns, on opposite +sides of the durḳá'ah. One of these is, in most instances, larger than the other, and is +held to be the more honourable part. Some ḳá'ahs, containing three leewáns, one of +these being opposite the entrance, or four leewáns composing the form of a cross with +the durḳá'ah in the centre, communicate with small chambers or closets, or have +elevated recesses which are furnished in the same manner as the leewáns. That part of +the roof which is over the durḳá'ah rises above the rest, sometimes to nearly twice the +height of the latter, and is generally surmounted by a lantern of wooden lattice-work +to admit the air.</p> + +<p><span class="smcap">Note <a name="III13" id="III13">13.</a></span> In the Cairo edition, the couch is described as being in the <i>midst</i> of the +saloon; but this is inconsistent with what follows.</p> + +<p><span class="smcap">Note <a name="III14" id="III14">14.</a></span>—<i>Of</i> Bábil, <i>and the Angels</i> Hároot <i>and</i> Mároot. Bábil, or Babel, is regarded +by the Muslims as the fountain-head of the science of magic, which was, and, as most +think, still is, taught there to mankind by two fallen angels, named Hároot and +Mároot,<a name="FNanchor_175" id="FNanchor_175"></a><a href="#Footnote_175" class="fnanchor">175</a> who are there suspended by the feet in a great pit closed by a mass of rock.</p> + +<p>According to the account of them generally received as correct, these two angels, in +consequence of their want of compassion for the frailties of mankind, were rendered, by +God, susceptible of human passions, and sent down upon the earth to be tempted: they +both sinned; and, being permitted to choose whether they would be punished in this +life or in the other, chose the former; but they were sent down not merely to <i>experience</i> +temptation, being also appointed to tempt others by means of their knowledge of +magic; though it appears that they were commanded not to teach this art to any man +"until they had said, Verily we are a temptation; therefore, be not an unbeliever."<a name="FNanchor_176" id="FNanchor_176"></a><a href="#Footnote_176" class="fnanchor">176</a>-–The +celebrated traditionist Mujáhid is related to have visited them, under the guidance +of a Jew. Having removed the mass of rock from the mouth of the pit, or well, they +entered. Mujáhid had been previously charged by the Jew not to mention the name +of God in their presence; but when he beheld them, resembling in size two huge mountains, +and suspended upside-down, with irons attached to their necks and knees, he +could not refrain from uttering the forbidden name; whereupon the two angels became +so violently agitated that they almost broke the irons which confined them, and +Mujáhid and his guide fled back in consternation.<a name="FNanchor_177" id="FNanchor_177"></a><a href="#Footnote_177" class="fnanchor">177</a></p> + +<p><span class="smcap">Note <a name="III15" id="III15">15.</a></span> The meaning conveyed by this comparison is "tall and slender."</p> + +<p><span class="smcap">Note <a name="III16" id="III16">16.</a></span> In the MS. from which the old translation was made, it appears that +this lady is called Zubeydeh (which was the name of the daughter of Jaạfar the son of +El-Manṣoor, and wife of Er-Rasheed); the portress, Ṣáfiyeh; and the cateress, Ámineh; +but no names are given to them in any of the copies of the original to which I have +access.</p> + +<p><span class="smcap">Note <a name="III17" id="III17">17.</a></span> Literally, "two nuṣfs." "Nuṣf," vulgarly pronounced by the Egyptians +"nuṣṣ," and signifying "half," is the name of a small Egyptian coin made of a mixture +of silver and copper, and now equivalent to something less than a quarter of a farthing; +but this name was originally given to the half-dirhems which were struck in the reign +of the Sulṭán El-Mu-eiyad, in the early part of the ninth century of the Flight, or of +the fifteenth of our era. In the Calcutta edition of the first two hundred nights, and +in the edition of Breslau, we read here "two dirhems," instead of +"two nuṣfs." [The +coin here mentioned still bears the name "Mu-eiyadee," or, vulgarly, "Meiyadee." In +the latest coinage, copper has been substituted for the mixed metal. <span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="III18" id="III18">18.</a></span> The "menáreh" is the tower of a mosque, commonly called by English +writers "minaret," which generally rises from a square base.</p> + +<p><span class="smcap">Note <a name="III19" id="III19">19.</a></span> It is a common custom in the East to seal the doors of store-houses with +a lump of clay, lest the lock should be picked.</p> + +<p><span class="smcap">Note <a name="III20" id="III20">20.</a></span> I here deviate a little from the Cairo edition, in which the cateress is +described as having drunk three cups of wine successively before she handed any to her +sisters. My reason for this will presently be seen.</p> + +<p><span class="smcap">Note <a name="III21" id="III21">21.</a></span> Thus in two editions. In the Cairo edition, "tukellimuhu" is put for +"telkumuhu."</p> + +<p><span class="smcap">Note <a name="III22" id="III22">22.</a></span> <i>On Wine, Fruits, Flowers, and Music, in Illustration of Arab Carousals.</i> I +here pass over an extremely objectionable scene, which, it is to be hoped, would convey a +very erroneous idea of the manners of Arab <i>ladies</i>; though I have witnessed, at private +festivities in Cairo, abominable scenes, of which ladies, screened behind lattices, were +spectators. Can the same be said with respect to the previous carousal? This is a +question which cannot be answered in a few words.</p> + +<p>The prohibition of wine, or, rather, of fermented and intoxicating liquors, being one +<span class='pagenum'><a name="Page_194" id="Page_194">194</a></span>of the most remarkable and important points of the Mohammadan religion, it might +be imagined that the frequent stories in this work, describing parties of Muslims as +habitually indulging in the use of forbidden beverages, are scandalous misrepresentations +of Arab manners and customs. There are, however, many similar anecdotes +interspersed in the works of Arab historians, which (though many of them are probably +untrue in their application to particular individuals) could not have been offered to the +public by such writers if they were not of a nature consistent with the customs of a +considerable class of the Arab nation.</p> + +<p>In investigating this subject, it is necessary, in the first place, to state, that there is +a kind of wine which Muslims are permitted to drink. It is properly called "nebeedh" +(a name which is <i>now</i> given to <i>prohibited</i> kinds of wine), and is generally prepared by +putting dry grapes, or dry dates, in water, to extract their sweetness, and suffering the +liquor to ferment slightly, until it acquires a little sharpness or pungency. The Prophet +himself was in the habit of drinking wine of this kind, which was prepared for him in +the first part of the night; he drank it on the first and second days following; but if +any remained on the morning of the third day, he either gave it to his servants or +ordered it to be poured out upon the ground.<a name="FNanchor_178" id="FNanchor_178"></a><a href="#Footnote_178" class="fnanchor">178</a> Such beverages have, therefore, been +drunk by the strictest of his followers; and Ibn-Khaldoon strongly argues that nebeedh +thus prepared from dates was the kind of wine used by the Khaleefehs Hároon Er-Rasheed +and El-Ma-moon, and several other eminent men, who have been commonly +accused of habitually and publicly indulging in debauches of wine properly so called; +that is, of inebriating liquors.<a name="FNanchor_179" id="FNanchor_179"></a><a href="#Footnote_179" class="fnanchor">179</a></p> + +<p>Nebeedh, prepared from raisins, is commonly sold in Arab towns, under the name of +"zebeeb," which signifies "raisins." This I have often drunk in Cairo; but never +could perceive that it was in the slightest degree fermented. Other beverages, to +which the name of "nebeedh" has been applied (though, like zebeeb, no longer called +by that name), are also sold in Arab towns. The most common of these is an infusion +of licorice, and called by the name of the root, "'erḳ-soos." The nebeedh of dates is +sold in Cairo with the dates themselves in the liquor; and in like manner is that of +figs. Under the same appellation of "nebeedh" have been classed the different kinds +of beer now commonly called "boozeh," which have been mentioned in former pages. +Opium, hemp, &c., are now more frequently used by the Muslims to induce intoxication +or exhilaration. The young leaves of the hemp are generally used alone, or mixed with +tobacco, for smoking; and the capsules, without the seeds, enter into the composition +of several intoxicating conserves. Some remarks upon this subject have been inserted +in a former note.</p> + +<p>By my own experience I am but little qualified to pronounce an opinion respecting +the prevalence of drinking wine among the Arabs; for, never drinking it myself, I had +little opportunity of observing others do so during my residence among Muslims. I +judge, therefore, from the conversations and writings of Arabs, which justify me in +asserting that the practice of drinking wine in private, and by select parties, is far from +being uncommon among modern Muslims, though certainly more so than it was before +the introduction of tobacco into the East, in the beginning of the seventeenth century +of our era; for this herb, being in a slight degree exhilarating, and at the same time +soothing, and unattended by the injurious effects that result from wine, is a sufficient +luxury to many who, without it, would have recourse to intoxicating beverages merely +to pass away hours of idleness. The use of coffee, too, which became common in Egypt, +Syria, and other countries, besides Arabia, a century earlier than tobacco, doubtless +tended to render the habit of drinking wine less general. That it was adopted as a +substitute for wine appears even from its name, "ḳahweh," an old Arabic term for +wine; whence the Turkish "ḳahveh," the Italian "caffe," and our "coffee."</p> + +<p><span class='pagenum'><a name="Page_195" id="Page_195">195</a></span></p> +<p>There is an Arabic work of some celebrity, and not of small extent, entitled "Ḥalbet +el-Kumeyt,"<a name="FNanchor_180" id="FNanchor_180"></a><a href="#Footnote_180" class="fnanchor">180</a> apparently written shortly before the Arabs were in possession of the first +of the above-mentioned substitutes for wine, nearly the whole of which consists of +anecdotes and verses relating to the pleasures resulting from, or attendant upon, the +use of wine; a few pages at the end being devoted to the condemnation of this practice, +or, in other words, to prove the worthlessness of all that precedes. Of this work I +possess a copy, a quarto volume of 464 pages. I have endeavoured to skim its cream; +but found it impossible to do so without collecting, at the same time, a considerable +quantity of most filthy scum; for it is characterised by wit and humour plentifully +interlarded with the grossest and most revolting obscenity; yet it serves to confirm +what has been above asserted. The mere existence of such a work (and it is not the +only one of the kind), written by a man of learning, and I believe a Ḳáḍee, a judge, or +one holding the honourable office of a guardian of religion and morality,<a name="FNanchor_181" id="FNanchor_181"></a><a href="#Footnote_181" class="fnanchor">181</a>—written, too, +evidently with pleasure, notwithstanding his assertion to the contrary,—is a strong argument +in favour of the prevalence of the practice which it paints in the most fascinating +colours, and then condemns. Its author terminates a chapter (the ninth), in which many +well-known persons are mentioned as having been addicted to wine, by saying, that the +Khaleefehs, Emeers, and Wezeers, so addicted, are too numerous to name in such a +work; and by relating a story of a man who placed his own wife in pledge in the +hands of a wine-merchant, after having expended in the purchase of the forbidden +liquor all the property that he possessed. He excuses himself (in his preface) for +writing this book, by saying that he had been ordered to do so by one whom he could +not disobey; thus giving us a pretty strong proof that a great man in his time was not +ashamed of avowing his fondness for the prohibited enjoyment. If, then, we admit the +respectable authority of Ibn-Khaldoon, and acquit of the vice of drunkenness those +illustrious individuals whose characters he vindicates, we must still regard most of the +anecdotes relating to the carousals of other persons as being not without foundation.</p> + +<p>One of my friends, who enjoys a high reputation, ranking among the most distinguished +of the 'Ulamà of Cairo, is well known to his intimate acquaintances as +frequently indulging in the use of forbidden beverages with a few select associates. I +disturbed him and his companions by an evening visit on one of these occasions, and +was kept waiting within the street-door while the guests quickly removed everything +that would give me any indication of the manner in which they had been employed; +for the announcement of my (assumed) name, and their knowledge of my abstemious +character, completely disconcerted them. I found them, however, in the best humour. +They had contrived, it appeared, to fill with wine a <i>china</i> bottle, of the kind used at +that season (winter) for water; and when any one of them asked the servant for water, +this bottle was brought to him; but when I made the same demand, my host told me +that there was a bottle of water on the sill of the window behind that part of the +deewán upon which I was seated. The evening passed away very pleasantly, and I +should not have known how unwelcome was my intrusion had not one of the guests +with whom I was intimately acquainted, in walking part of the way home with me, +explained to me the whole occurrence. There was with us a third person, who, thinking +that my antipathy to wine was feigned, asked me to stop at his house on my way, and +take a cup of "white coffee," by which he meant brandy.</p> + +<p>Another of my Muslim acquaintances in Cairo I frequently met at the house of a +mutual friend, where, though he was in most respects very bigoted, he was in the habit +of indulging in wine. For some time he refrained from this gratification when I was +<span class='pagenum'><a name="Page_196" id="Page_196">196</a></span> +present; but at length my presence became so irksome to him, that he ventured to +enter into an argument with me on the subject of the prohibition. The only answer I +could give to his question, "Why is wine forbidden?"—was in the words of the Ḳur-án, +"Because it is the source of more evil than profit."<a name="FNanchor_182" id="FNanchor_182"></a><a href="#Footnote_182" class="fnanchor">182</a> This suited his purpose, as I +intended it should; and he asked, "What evil results from it?" I answered, "Intoxication +and quarrels, &c."—"Then," said he, "if a man take not enough to intoxicate +him there is no harm;"—and finding that I acquiesced by silence, he added, "I am in +the habit of taking a little; but never enough to intoxicate. Boy, bring me a glass."—He +was the only Muslim, however, whom I have heard to argue against the absolute +interdiction of inebriating liquors.</p> + +<p>Histories tell us that some of the early followers of the Prophet indulged in wine, +holding the text above referred to as indecisive; and that Moḥammad was at first +doubtful upon this subject appears from another text, in which his followers were told +not to come to prayer when they were drunk, until they should know what they would +say;<a name="FNanchor_183" id="FNanchor_183"></a><a href="#Footnote_183" class="fnanchor">183</a> an injunction somewhat similar to one in the Bible;<a name="FNanchor_184" id="FNanchor_184"></a><a href="#Footnote_184" class="fnanchor">184</a> but when frequent and +severe contentions resulted from their use of wine, the following more decided condemnation +of the practice was pronounced:—"O ye who have become believers, verily +wine and lots and images and divining-arrows are an abomination of the work of the +Devil; therefore, avoid them, that ye may prosper."<a name="FNanchor_185" id="FNanchor_185"></a><a href="#Footnote_185" class="fnanchor">185</a> This law is absolute: its violation +in the smallest degree is criminal. The punishment ordained by the law for +drinking (or, according to most doctors, for even tasting) wine or spirits, or inducing +intoxication by any other means, on ordinary occasions, is the infliction of eighty stripes +in the case of a free man, and forty in that of a slave; but if the crime be openly committed +in the course of any day of the month of Ramaḍán, when others are fasting, the +punishment prescribed is death!</p> + +<p>The prohibition of wine hindered many of the Prophet's contemporaries from +embracing his religion. It is said that the famous poet El-Aạshà, who was one of +them, delayed to join his cause on this account, until death prevented him. A person +passing by his tomb (at Menfooḥáh, in El-Yemámeh), and observing that it was moist, +asked the reason, and was answered, that the young men of the place, considering him +still as their cup-companion, drank wine over his grave, and poured his cup upon it.<a name="FNanchor_186" id="FNanchor_186"></a><a href="#Footnote_186" class="fnanchor">186</a> +Yet many of the most respectable of the pagan Arabs, like certain of the Jews and +early Christians, abstained totally from wine, from a feeling of its injurious effects upon +morals, and, in their climate, upon health; or, more especially, from the fear of being +led by it into the commission of foolish and degrading actions. Thus, Ḳeys the son of +'Áṣim, being one night overcome with wine, attempted to grasp the moon, and swore +that he would not quit the spot where he stood until he had laid hold of it: after +leaping several times with the view of doing so, he fell flat upon his face; and when he +recovered his senses, and was acquainted with the cause of his face being bruised, he +made a solemn vow to abstain from wine ever after.<a name="FNanchor_187" id="FNanchor_187"></a><a href="#Footnote_187" class="fnanchor">187</a> A similar feeling operated upon +many Muslims more than religious principle. The Khaleefeh 'Abd-El-Melik Ibn-Marwán +took pleasure in the company of a slave named Naṣeeb, and one day desired +him to drink with him. The slave replied, "O Prince of the Faithful, I am not related +to thee, nor have I any authority over thee, and I am of no rank or lineage: I am a +black slave, and my wit and politeness have drawn me into thy favour: how then shall +I take that which will plunder me of these two qualities; and by what shall I then +propitiate thee?" The Khaleefeh admired and excused him.<a name="FNanchor_188" id="FNanchor_188"></a><a href="#Footnote_188" class="fnanchor">188</a></p> + +<p>It was the custom of many Muslim princes, as might be inferred from the above +anecdote, to admit the meanest of their dependants to participate in their unlawful +carousals when they could have no better companions; but poets and musicians were +<span class='pagenum'><a name="Page_197" id="Page_197">197</a></span> +their more common associates on these occasions; and these two classes, and especially +the latter, are in the present day the most addicted to intoxicating liquors. Few modern +Arab musicians are so well contented with extraordinary payment and mere sweet +sherbet as with a moderate fee and plenty of wine and brandy; and many of them +deem even wine but a sorry beverage.</p> + +<p>It was usual with the host and guests at wine-parties to wear dresses of bright +colours, red, yellow, and green;<a name="FNanchor_189" id="FNanchor_189"></a><a href="#Footnote_189" class="fnanchor">189</a> and to perfume their beards and mustaches with +civet, or to have rose-water sprinkled upon them; and ambergris or aloes-wood, or +some other odoriferous substance, placed upon burning coals in a censer, diffused a +delicious fragrance throughout the saloon of the revels.</p> + +<p>The wine, it appears, was rather thick; for it was necessary to strain it:<a name="FNanchor_190" id="FNanchor_190"></a><a href="#Footnote_190" class="fnanchor">190</a> it was +probably sweet, and not strong; for it was drunk in large quantities. Frequently, +perhaps, it was nebeedh of dry raisins kept longer than the law allows. It was usually +kept in a large earthen vessel, called "denn," high, and small at the bottom, which was +partly imbedded in the earth to keep it upright. The name of this vessel is now given +to a cask of wood; but the kind above mentioned was of earth; for it was easily broken.—A +famous saint, Abu-l-Ḥoseyn En-Nooree, seeing a vessel on the Tigris containing +thirty denns belonging to the Khaleefeh El-Moạtaḍid, and being told that they contained +wine, took a boat-pole, and broke them all, excepting one. When brought before +the Khaleefeh to answer for this action, and asked by him, "Who made thee Moḥtesib?"<a name="FNanchor_191" id="FNanchor_191"></a><a href="#Footnote_191" class="fnanchor">191</a> +he boldly answered, "He who made thee Khaleefeh!"—and was pardoned.<a name="FNanchor_192" id="FNanchor_192"></a><a href="#Footnote_192" class="fnanchor">192</a>—Pitch +was used by the Arabs, as it was by the Greeks and Romans, for the purpose of +curing their wine; the interior of the denn being coated with it. A smaller kind of +earthen jar, or amphora,<a name="FNanchor_193" id="FNanchor_193"></a><a href="#Footnote_193" class="fnanchor">193</a> and a bottle of leather,<a name="FNanchor_194" id="FNanchor_194"></a><a href="#Footnote_194" class="fnanchor">194</a> or of glass,<a name="FNanchor_195" id="FNanchor_195"></a><a href="#Footnote_195" class="fnanchor">195</a> were also used. The +wine was transferred for the table to glass jugs, or long-spouted ewers.<a name="FNanchor_196" id="FNanchor_196"></a><a href="#Footnote_196" class="fnanchor">196</a> These and +the cups were placed upon a round embroidered cloth spread on the floor, or upon a +round tray. The latter now is in general use, and is supported on a low stool, described +in a former note, as being used at ordinary meals. The guests sat around, reclining +against pillars; or they sat upon the deewán, and a page or slave handed the cup, +having on his right arm a richly-embroidered napkin: the person after drinking took +the end of this to wipe his lips. The cups are often described as holding a fluid pound, +or little less than an English pint; and this is to be understood literally, or nearly so: +they were commonly of cut glass; but some were of crystal, or silver, or gold.<a name="FNanchor_197" id="FNanchor_197"></a><a href="#Footnote_197" class="fnanchor">197</a> With +these and the ewers or jugs were placed several saucers, or small dishes,<a name="FNanchor_198" id="FNanchor_198"></a><a href="#Footnote_198" class="fnanchor">198</a> of fresh and +dried fruits;<a name="FNanchor_199" id="FNanchor_199"></a><a href="#Footnote_199" class="fnanchor">199</a> and fans and fly-whisks, of the kinds described on a former occasion, +were used by the guests.</p> + +<p>The most common and esteemed fruits in the countries inhabited by the Arabs may +here be mentioned.</p> + +<p>The date<a name="FNanchor_200" id="FNanchor_200"></a><a href="#Footnote_200" class="fnanchor">200</a> deserves the first place. The Prophet's favourite fruits were fresh +dates<a name="FNanchor_201" id="FNanchor_201"></a><a href="#Footnote_201" class="fnanchor">201</a> and water-melons; and he ate them both together.<a name="FNanchor_202" id="FNanchor_202"></a><a href="#Footnote_202" class="fnanchor">202</a> "Honour," said he, "your +paternal aunt, the date-palm; for she was created of the earth of which Adam was +formed."<a name="FNanchor_203" id="FNanchor_203"></a><a href="#Footnote_203" class="fnanchor">203</a> It is said that God hath given this tree as a peculiar favour to the +<span class='pagenum'><a name="Page_198" id="Page_198">198</a></span>Muslims; that he hath decreed all the date-palms in the world to them, and they have +accordingly conquered every country in which these trees are found; and all are said +to have derived their origin from the Hejáz.<a name="FNanchor_204" id="FNanchor_204"></a><a href="#Footnote_204" class="fnanchor">204</a> The palm-tree has several well-known +properties that render it an emblem of a human being; among which are these; that +if the head be cut off, the tree dies; and if a branch be cut off, another does not grow +in its place.<a name="FNanchor_205" id="FNanchor_205"></a><a href="#Footnote_205" class="fnanchor">205</a> Dates are preserved in a moist state by being merely pressed together +in a basket or skin, and thus prepared are called "'ajweh." There are many varieties +of this fruit. The pith or heart of the palm<a name="FNanchor_206" id="FNanchor_206"></a><a href="#Footnote_206" class="fnanchor">206</a> is esteemed for its delicate flavour.</p> + +<p>The water-melon,<a name="FNanchor_207" id="FNanchor_207"></a><a href="#Footnote_207" class="fnanchor">207</a> from what has been said of it above, ought to be ranked next; +and it really merits this distinction. "Whoso eateth," said the Prophet, "a mouthful +of water-melon, God writeth for him a thousand good works, and cancelleth a thousand +evil works, and raiseth him a thousand degrees; for it came from Paradise;"—and +again, "The water-melon is food and drink, acid and alkali, and a support of life," &c.<a name="FNanchor_208" id="FNanchor_208"></a><a href="#Footnote_208" class="fnanchor">208</a> +The varieties of this fruit are very numerous.</p> + +<p>The banana<a name="FNanchor_209" id="FNanchor_209"></a><a href="#Footnote_209" class="fnanchor">209</a> is a delicious fruit. The Prophet pronounced the banana-tree to be +the only thing on earth that resembles a thing in Paradise; because it bears fruit both +in winter and summer.<a name="FNanchor_210" id="FNanchor_210"></a><a href="#Footnote_210" class="fnanchor">210</a></p> + +<p>The pomegranate<a name="FNanchor_211" id="FNanchor_211"></a><a href="#Footnote_211" class="fnanchor">211</a> is another celebrated fruit. Every pomegranate, according to +the Prophet, contains a fecundating seed from Paradise.<a name="FNanchor_212" id="FNanchor_212"></a><a href="#Footnote_212" class="fnanchor">212</a></p> + +<p>The other most common and esteemed fruits are the following:—the apple, pear, +quince, apricot, peach, fig, sycamore-fig, grape, lote, jujube, plum, walnut, almond, +hazel-nut, pistachio-nut, orange, Seville-orange, lime and lemon, citron, mulberry, olive, +and sugar-cane.<a name="FNanchor_213" id="FNanchor_213"></a><a href="#Footnote_213" class="fnanchor">213</a></p> + +<p>Of a selection of these fruits consists the dessert which accompanies the wine; but +the table is not complete without a bunch or two of flowers placed in the midst.</p> + +<p>Though the Arabs are far from being remarkable for exhibiting taste in the +planning of their gardens, they are passionately fond of flowers, and especially of the +rose.<a name="FNanchor_214" id="FNanchor_214"></a><a href="#Footnote_214" class="fnanchor">214</a>—The Khaleefeh El-Mutawekkil monopolized roses for his own enjoyment; +saying, "I am the King of Sulṭáns, and the rose is the king of sweet-scented flowers; +therefore each of us is most worthy of the other for a companion." The rose, in his +time, was seen nowhere but in his palace: during the season of this flower he wore +rose-coloured clothes; and his carpets, &c., were sprinkled with rose-water.<a name="FNanchor_215" id="FNanchor_215"></a><a href="#Footnote_215" class="fnanchor">215</a> A similar +passion for the rose is said to have distinguished a weaver, in the reign of El-Ma-moon. +He was constantly employed at his loom every day of the year, even during the congregational +prayers of Friday, excepting in the rose-season, when he abandoned his +work, and gave himself up to the enjoyment of wine, early in the morning and late in +the evening, loudly proclaiming his revels by singing,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"The season has become pleasant! The time of the rose has come! Take your morning potations, as long as the rose has blossoms and flowers!"</span> +</div> +</div> + +<p>When he resumed his work, he made it known by singing aloud,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"If my Lord prolong my life until the rose-season, I will take again my morning potations: but if I die before it, alas! for the loss of the rose and wine!</span> +<span class="i0">"I implore the God of the supreme throne, whose glory be extolled, that my heart may continually enjoy the evening potations to the day of resurrection."</span> +</div> +</div> + +<p><span class='pagenum'><a name="Page_199" id="Page_199">199</a></span></p> +<p>—The Khaleefeh was so amused with the humour of this man, that he granted him an +annual pension of ten thousand dirhems to enable him to enjoy himself amply on these +occasions.<a name="FNanchor_216" id="FNanchor_216"></a><a href="#Footnote_216" class="fnanchor">216</a>—Another anecdote may be added to shew the estimation of the rose in the +mind of an Arab. It is said that Rowḥ Ibn-Ḥátim, the governor of the province of +Northern Africa, was sitting one day, with a female slave, in an apartment of his +palace, when a eunuch brought him a jar full of red and white roses, which a man had +offered as a present. He ordered the eunuch to fill the jar with silver in return; but +his concubine said, "O my lord, thou hast not acted equitably towards the man; for +his present to thee is of two colours, red and white." The Emeer replied, "Thou +hast said truly;" and gave orders to fill the jar for him with silver and gold (dirhems +and deenárs) intermixed.<a name="FNanchor_217" id="FNanchor_217"></a><a href="#Footnote_217" class="fnanchor">217</a>—Some persons preserve roses during the whole of the year, +in the following manner. They take a number of rose-buds, and fill with them a new +earthen jar, and, after closing its mouth with mud, so as to render it impervious to the +air, bury it in the earth. Whenever they want a few roses, they take out some of these +buds, which they find unaltered, sprinkle a little water upon them, and leave them for +a short time in the air, when they open, and appear as if just gathered.<a name="FNanchor_218" id="FNanchor_218"></a><a href="#Footnote_218" class="fnanchor">218</a>—The rose is +even a subject of miracles. It is related by Ibn-Ḳuteybeh, that there grows in India a +kind of rose upon the leaves of which is inscribed, "There is no deity but God."<a name="FNanchor_219" id="FNanchor_219"></a><a href="#Footnote_219" class="fnanchor">219</a> But +I find a more particular account of this miraculous rose. A person, who professed to +have seen it, said, "I went into India, and I saw, at one of its towns, a large rose, +sweet-scented, upon which was inscribed, in white characters, 'There is no deity but +God; Moḥammad is God's apostle: Aboo-Bekr is the very veracious: 'Omar is the discriminator;' +and I doubted of this, whether it had been done by art; so I took one of +the blossoms not yet opened, and in it was the same inscription; and there were many +of the same kind there. The people of that place worshipped stones, and knew not +God, to whom be ascribed might and glory."<a name="FNanchor_220" id="FNanchor_220"></a><a href="#Footnote_220" class="fnanchor">220</a>—Roses are announced for sale in the +streets of Cairo by the cry of "The rose was a thorn: from the sweat of the Prophet it +blossomed!" in allusion to a miracle recorded of Moḥammad. "When I was taken up +into heaven," said the Prophet, "some of my sweat fell upon the earth, and from it +sprang the rose; and whoever would smell my scent, let him smell the rose." In +another tradition it is said, "The white rose was created from my sweat on the night +of the Meạráj;<a name="FNanchor_221" id="FNanchor_221"></a><a href="#Footnote_221" class="fnanchor">221</a> and the red rose, from the sweat of Jebraeel;<a name="FNanchor_222" id="FNanchor_222"></a><a href="#Footnote_222" class="fnanchor">222</a> and the yellow rose, +from the sweat of El-Buráḳ."<a name="FNanchor_223" id="FNanchor_223"></a><a href="#Footnote_223" class="fnanchor">223</a>—The Persians take especial delight in roses; sometimes +spreading them as carpets or beds on which to sit or recline in their revellings.</p> + +<p>But there is a flower pronounced more excellent than the rose; that of the Egyptian +privet, or Lawsonia inermis.<a name="FNanchor_224" id="FNanchor_224"></a><a href="#Footnote_224" class="fnanchor">224</a> Moḥammad said, "The chief of the sweet-scented +flowers of this world and of the next is the fághiyeh;" and this was his favourite flower.<a name="FNanchor_225" id="FNanchor_225"></a><a href="#Footnote_225" class="fnanchor">225</a> +I approve of his taste; for this flower, which grows in clusters somewhat like those of +the lilac, has a most delicious fragrance. But, on account of discrepancies in different +traditions, a Muslim may, with a clear conscience, prefer either of the two flowers next +mentioned.</p> + +<p>The Prophet said of the violet,<a name="FNanchor_226" id="FNanchor_226"></a><a href="#Footnote_226" class="fnanchor">226</a> "The excellence of the extract of violets, above +all other extracts, is as the excellence of me above all the rest of the creation: it is cold +in summer and hot in winter:" and, in another tradition, "The excellence of the violet +is as the excellence of El-Islám above all other religions."<a name="FNanchor_227" id="FNanchor_227"></a><a href="#Footnote_227" class="fnanchor">227</a> A delicious sherbet is made +of a conserve of sugar and violet-flowers.</p> + +<p><span class='pagenum'><a name="Page_200" id="Page_200">200</a></span></p> +<p>The myrtle<a name="FNanchor_228" id="FNanchor_228"></a><a href="#Footnote_228" class="fnanchor">228</a> is the rival of the violet. "Adam," said the Prophet, "fell down from +Paradise with three things; the myrtle, which is the chief of +sweet-scented flowers in +this world; an ear of wheat, which is the chief of all kinds of food in this world; and +pressed dates, which are the chief of the fruits of this world."<a name="FNanchor_229" id="FNanchor_229"></a><a href="#Footnote_229" class="fnanchor">229</a></p> + +<p>The anemone<a name="FNanchor_230" id="FNanchor_230"></a><a href="#Footnote_230" class="fnanchor">230</a> was monopolized for his own enjoyment by Noạmán Ibn-El-Mundhir +(King of El-Ḥeereh, and contemporary of Moḥammad), as the rose was afterwards +by El-Mutawekkil.<a name="FNanchor_231" id="FNanchor_231"></a><a href="#Footnote_231" class="fnanchor">231</a></p> + +<p>Another flower much admired and celebrated in the East is the gilliflower.<a name="FNanchor_232" id="FNanchor_232"></a><a href="#Footnote_232" class="fnanchor">232</a> +There are three principal kinds; the most esteemed is the yellow, or golden-coloured, +which has a delicious scent both by night and day; the next, the purple, +and other dark kinds, which have a scent only in the night; the least esteemed, +the white, which has no scent. The yellow gilliflower is an emblem of a neglected +lover.<a name="FNanchor_233" id="FNanchor_233"></a><a href="#Footnote_233" class="fnanchor">233</a></p> + +<p>The narcissus<a name="FNanchor_234" id="FNanchor_234"></a><a href="#Footnote_234" class="fnanchor">234</a> is very highly esteemed. Galen says, "He who has two cakes of +bread, let him dispose of one of them for some flowers of the narcissus; for bread is the +food of the body, and the narcissus is the food of the soul." Hippocrates, too, gave a +similar opinion.<a name="FNanchor_235" id="FNanchor_235"></a><a href="#Footnote_235" class="fnanchor">235</a></p> + +<p>The following flowers complete the list of those celebrated as most appropriate +to add to the delights of wine:—the jasmine, eglantine, Seville-orange-flower, lily, +sweet-basil, wild thyme, buphthalmum, chamomile, nenuphar, lotus, pomegranate-flower, +poppy, ketmia, crocus or saffron, safflower, flax, the blossoms of different kinds +of bean, and those of the almond.<a name="FNanchor_236" id="FNanchor_236"></a><a href="#Footnote_236" class="fnanchor">236</a></p> + +<p>A sprig of Oriental willow<a name="FNanchor_237" id="FNanchor_237"></a><a href="#Footnote_237" class="fnanchor">237</a> adds much to the charms of a bunch of flowers, being +the favourite symbol of a graceful female.</p> + +<p>But I have not yet mentioned all that contributes to the pleasures of an Eastern +carousal. For the juice of the grape is not fully relished without melodious sounds. +"Wine is as the body; music, as the soul; and joy is their offspring."<a name="FNanchor_238" id="FNanchor_238"></a><a href="#Footnote_238" class="fnanchor">238</a> All the five +senses should be gratified. For this reason, an Arab toper, who had nothing, it appears, +but wine to enjoy, exclaimed,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Ho! give me wine to drink; and tell me, 'This is wine.'"</span> +</div> +</div> + +<p>For, on drinking, his sight and smell and taste and touch would all be affected; but it +was desirable that his hearing should also be pleased.<a name="FNanchor_239" id="FNanchor_239"></a><a href="#Footnote_239" class="fnanchor">239</a></p> + +<p>Music was condemned by the Prophet almost as severely as wine. "Singing and +hearing songs," said he, "cause hypocrisy to grow in the heart, like as water promoteth +the growth of corn:"<a name="FNanchor_240" id="FNanchor_240"></a><a href="#Footnote_240" class="fnanchor">240</a>—and musical instruments he declared to be among the most +powerful means by which the Devil seduces man. An instrument of music is the +Devil's muëddin, serving to call men to his worship, as stated in a former note. Of the +hypocrisy of those attached to music, the following anecdote presents an instance:—A +drunken young man with a lute in his hand was brought one night before the Khaleefeh +'Abd-El-Melik the son of Marwán, who, pointing to the instrument, asked what it was, +and what was its use. The youth made no answer; so he asked those around him; but +they also remained silent, till one, more bold than the rest, said, "O Prince of the +<span class='pagenum'><a name="Page_201" id="Page_201">201</a></span>Faithful, this is a lute: it is made by taking some wood of the pistachio-tree, and cutting +it into thin pieces, and glueing these together, and then attaching over them these +chords, which, when a beautiful girl touches them, send forth sounds more pleasant +than those of rain falling upon a desert land; and my wife is separated from me by a +triple divorce if every one in this council is not acquainted with it, and doth not know +it as well as I do, and thou the first of them, O Prince of the Faithful." The Khaleefeh +laughed, and ordered that the young man should be discharged.<a name="FNanchor_241" id="FNanchor_241"></a><a href="#Footnote_241" class="fnanchor">241</a></p> + +<p>The latter saying of the Prophet, respecting the Devil, suggests to me the insertion +of another anecdote, related of himself by Ibráheem El-Móṣilee, the father of Is-ḥáḳ; +both of whom were very celebrated musicians. I give a translation of it somewhat +abridged.—"I asked Er-Rasheed," says Ibráheem, "to grant me permission to spend a +day at home with my female slaves and brothers; and he gave me two thousand +deenárs, and appointed the next Saturday for this purpose. I caused the meats and +wine and other necessaries to be prepared, and ordered the chamberlain to close the +door, and admit no one: but while I was sitting, with my attendants standing in the +form of a curved line before me, there entered, and approached me, a sheykh, reverend +and dignified and comely in appearance, wearing short khuffs,<a name="FNanchor_242" id="FNanchor_242"></a><a href="#Footnote_242" class="fnanchor">242</a> and two soft gowns, +with a ḳalensuweh<a name="FNanchor_243" id="FNanchor_243"></a><a href="#Footnote_243" class="fnanchor">243</a> upon his head, and in his hand a silver-headed staff; and sweet +odours were diffused from his clothes. I was enraged with the chamberlain for admitting +him; but on his saluting me in a very courteous manner, I returned his salutation, +and desired him to sit down. He then began to repeat to me stories, tales of war, and +poetry; so that my anger was appeased, and it appeared to me that my servants had +not presumed to admit him until acquainted with his politeness and courteousness; I +therefore said to him, 'Hast thou any inclination for meat?' He answered, 'I have no +want of it.'—'And the wine?' said I. He replied, 'Yes.' So I drank a large cupful, +and he did the same, and then said to me, 'O Ibráheem, wilt thou let us hear some +specimen of thy art in which thou hast excelled the people of thy profession?' I was +angry at his words; but I made light of the matter, and, having taken the lute and +tuned it, I played and sang; whereupon he said, 'Thou hast performed well, O +Ibráheem.' I became more enraged, and said within myself, 'He is not content with +coming hither without permission, and asking me to sing, but he calls me by my name, +and proves himself unworthy of my conversation.' He then said, 'Wilt thou let us +hear more? If so, we will requite thee.' And I took the lute, and sang, using my +utmost care, on account of his saying, 'we will requite thee.' He was moved with +delight, and said, 'Thou hast performed well, O my master Ibráheem:'—adding, 'Wilt +thou permit thy slave to sing?' I answered, 'As thou pleasest:'—but thinking +lightly of his sense to sing after me. He took the lute, and tuned it; and, by Allah! I +imagined that the lute spoke in his hands with an eloquent Arab tongue. He proceeded +to sing some verses commencing,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">'My heart is wounded! Who will give me, for it, a heart without a wound?'</span> +</div> +</div> + +<p>The narrator continues by saying, that he was struck dumb and motionless with +ecstasy; and that the strange sheykh, after having played and sung again, and taught +him an enchanting air (with which he afterwards enraptured his patron, the Khaleefeh), +vanished. Ibráheem, in alarm, seized his sword; and was the more amazed when he +found that the porter had not seen the stranger enter or leave the house; but he heard +his voice again, outside, telling him that he was Aboo-Murrah (the Devil).<a name="FNanchor_244" id="FNanchor_244"></a><a href="#Footnote_244" class="fnanchor">244</a>—Two +other anecdotes of a similar kind are related in the work from which the above is +taken.</p> + +<p>Ibráheem El-Móṣilee, his son Is-ḥáḳ, and Mukháriḳ (a pupil of the former), were +<span class='pagenum'><a name="Page_202" id="Page_202">202</a></span>especially celebrated among the Arab musicians, and among the distinguished men of +the reign of Hároon Er-Rasheed. Is-ḥáḳ El-Móṣilee relates, of his father Ibráheem, +that when Er-Rasheed took him into his service, he gave him a hundred and fifty thousand +dirhems, and allotted him a monthly pension of ten thousand dirhems, besides +occasional presents [one of which is mentioned as amounting to a hundred thousand +dirhems for a single song], and the produce of his (Ibráheem's) farms: he had food +constantly prepared for him; three sheep every day for his kitchen, besides birds; three +thousand dirhems were allowed him for fruits, perfumes, &c., every month, and a thousand +dirhems for his clothing; "and with all this," says his son, "he died without +leaving more than three thousand deenárs, a sum not equal to his debts, which I paid +after his death."<a name="FNanchor_245" id="FNanchor_245"></a><a href="#Footnote_245" class="fnanchor">245</a>—Ibráheem was of Persian origin, and of a high family. He was +commonly called the Nedeem (or cup-companion), being Er-Rasheed's favourite companion +at the wine-table; and his son, who enjoyed the like distinction with El-Ma-moon, +received the same appellation, as well as that of "Son of the Nedeem." +Ibráheem was the most famous musician of his time, at least till his son attained +celebrity.<a name="FNanchor_246" id="FNanchor_246"></a><a href="#Footnote_246" class="fnanchor">246</a></p> + +<p>Is-ḥáḳ El-Móṣilee was especially famous as a musician; but he was also a good +poet, accomplished in general literature, and endowed with great wit. He was honoured +above all other persons in the pay of El-Ma-moon, and enjoyed a long life; but for +many years before his death he was blind.<a name="FNanchor_247" id="FNanchor_247"></a><a href="#Footnote_247" class="fnanchor">247</a></p> + +<p>Mukháriḳ appears to have rivalled his master Ibráheem. The latter, he relates, +took him to perform before Er-Rasheed, who used to have a curtain suspended between +him and the musicians. "Others," he says, "sang, and he was unmoved; but when I +sang, he came forth from behind the curtain, and exclaimed, 'Young man, hither!' +and he seated me upon the sereer [a kind of couch], and gave me thirty thousand +dirhems."<a name="FNanchor_248" id="FNanchor_248"></a><a href="#Footnote_248" class="fnanchor">248</a> The following anecdote (which I abridge a little in translation) shews his +excellence in the art which he professed, and the effect of melody on an Arab:—"After +drinking with the Khaleefeh<a name="FNanchor_249" id="FNanchor_249"></a><a href="#Footnote_249" class="fnanchor">249</a> a whole night, I asked his permission," says he, "to +take the air in the Ruṣáfeh,<a name="FNanchor_250" id="FNanchor_250"></a><a href="#Footnote_250" class="fnanchor">250</a> which he granted; and while I was walking there, I saw +a damsel who appeared as if the rising sun beamed from her face. She had a basket, +and I followed her. She stopped at a fruiterer's, and bought some fruit; and observing +that I was following her, she looked back and abused me several times; but still I +followed her until she arrived at a great door, after having filled her basket with fruits +and flowers and similar things. When she had entered, and the door was closed behind +her, I sat down opposite to it, deprived of my reason by her beauty; and knew that +there must be in the house a wine-party. The sun went down upon me while I sat +there; and at length there came two handsome young men on asses, and they knocked +at the door, and when they were admitted I entered with them; the master of the +house thinking that I was their companion, and they imagining that I was one of +his friends. A repast was brought, and we ate, and washed our hands, and were +perfumed. The master of the house then said to the two young men, 'Have ye any +desire that I should call such a one?' (mentioning a female name). They answered, +'If thou wilt grant us the favour, well:'—so he called for her, and she came, and lo, she +was the maiden whom I had seen before, and who had abused me. A servant-maid +preceded her, bearing her lute, which she placed in her lap. Wine was then brought, +and she sang while we drank, and shook with delight. 'Whose air is that?' they +asked. She answered, 'Seedee<a name="FNanchor_251" id="FNanchor_251"></a><a href="#Footnote_251" class="fnanchor">251</a> Mukháriḳ's.' She then sang another air, which, also, +<span class='pagenum'><a name="Page_203" id="Page_203">203</a></span>she said was mine; while they drank by pints; she looking aside and doubtfully at me +until I lost my patience, and called out to her to do her best: but in attempting to do +so, singing a third air, she overstrained her voice, and I said, 'Thou hast made a +mistake:'—upon which she threw the lute from her lap, in anger, so that she nearly +broke it; saying, 'Take it thyself, and let us hear thee.' I answered, 'Well;' and, +having taken it and tuned it perfectly, sang the first of the airs which she had sung +before me; whereupon all of them sprang upon their feet, and kissed my head. I then +sang the second air, and the third; and their reason almost fled, from ecstasy. The +master of the house, after asking his guests, and being told by them that they knew +me not, came to me, and, kissing my hand, said, 'By Allah, my master, who art thou?' +I answered, 'By Allah, I am the singer Mukháriḳ.'—'And for what purpose,' said he, +kissing both my hands, 'camest thou hither?' I replied, 'As a spunger;'—and related +what had happened with respect to the maiden: whereupon he looked towards his two +companions, and said to them, 'Tell me, by Allah, do ye not know that I gave for that +girl thirty thousand dirhems, and have refused to sell her?' They answered, 'It is +so.' Then said he, 'I take you as witnesses that I have given her to him.'—'And +we,' said the two friends, 'will pay thee two-thirds of her price.' So he put me in +possession of the girl, and in the evening, when I departed, he presented me also with +rich dresses and other gifts, with all of which I went away; and as I passed the places +where the maiden had abused me, I said to her, 'Repeat thy words to me;' but she +could not, for shame. Holding the girl's hand, I went with her immediately to the +Khaleefeh, whom I found in anger at my long absence; but when I related my story +to him he was surprised, and laughed, and ordered that the master of the house and his +two friends should be brought before him, that he might requite them: to the former +he gave forty thousand dirhems; to each of his two friends, thirty thousand; and to +me, a hundred thousand; and I kissed his feet, and departed."<a name="FNanchor_252" id="FNanchor_252"></a><a href="#Footnote_252" class="fnanchor">252</a></p> + +<p>It is particularly necessary for the Arab musician, that he have a retentive memory, +well stocked with choice pieces of poetry, and with facetious or pleasant anecdotes, +interspersed with songs; and that he have a ready wit, aided by dramatic talent, to +employ these materials with good effect. If, to such qualifications, he adds fair attainments +in the difficult rules of grammar, a degree of eloquence, comic humour, and good +temper, and is not surpassed by many in his art, he is sure to be a general favourite. +Very few Muslims of the higher classes have condescended to study music, because they +would have been despised by their inferiors for doing so; or because they themselves +have despised or condemned the art. Ibráheem, the son of the Khaleefeh El-Mahdee, +and competitor of El-Ma-moon, was a remarkable exception: he is said to have been +an excellent musician, and a good singer.</p> + +<p>In the houses of the wealthy, the vocal and instrumental performers were usually +(as is the case in many houses in the present age) domestic female slaves, well instructed +in their art by hired male or female professors. In the work before us, these slaves +are commonly described as standing or sitting unveiled in the presence of male guests; +but, from several descriptions of musical entertainments that I have met with in +Arabic works, it appears that, according to the more approved custom in respectable +society, they were concealed on such occasions behind a curtain, which generally closed +the front of an elevated recess. In all the houses of wealthy Arabs that I have +entered, one or each of the larger saloons has an elevated closet, the front of which is +closed by a screen of wooden lattice-work, to serve as an orchestra for the domestic or +hired female singers and instrumental performers. Of the hired performers, any +further mention is not here required; but of the slaves and free ladies who supplied +their place, a few words must be added, as very necessary to illustrate the preceding +and many other tales in this work.</p> + +<p>To a person acquainted with modern Arabian manners, it must appear inconsistent +<span class='pagenum'><a name="Page_204" id="Page_204">204</a></span>with truth to describe such females as exposing their faces before strange men, unless +he can discover in sober histories some evidence of their having been less strict in this +respect than the generality of Arab females at the present period. I find, however, a +remarkable proof that such was the case in the latter part of the ninth century of the +Flight, and the beginning of the tenth: that is, about the end of the fifteenth century +of our era. The famous historian Es-Suyooṭee, who flourished at this period, in his +preface to a curious work on wedlock, written to correct the corrupt manners of his +age, says,—"Seeing that the women of this time deck themselves with the attire of +prostitutes, and walk in the sooḳs (or market-streets), like female warriours against the +religion, and uncover their faces and hands before men, to incline [men's] hearts to them +by evil suggestions, and play at feasts with young men, thereby meriting the anger of +the Compassionate [i.e. God], and go forth to the public baths and assemblies, with +various kinds of ornaments and perfumes, and with conceited gait; for the which they +shall be congregated in Hell-fire, for opposing the good, and on account of this their +affected gait, while to their husbands they are disobedient, behaving to them in the +reverse manner, excepting when they fear to abridge their liberty of going abroad by +such conduct; for they are like swine and apes in their interior nature, though like +daughters of Adam in their exterior appearance; especially the women of this age; +not advising their husbands in matters of religion, but the latter erring in permitting +them to go out to every assembly; sisters of devils and demons, &c. &c.... I have +undertaken the composition of this volume."<a name="FNanchor_253" id="FNanchor_253"></a><a href="#Footnote_253" class="fnanchor">253</a> A more convincing testimony than +this, I think, cannot be required.</p> + +<p>The lute (el-'ood) is the only instrument that is generally described as used at the +entertainments which we have been considering. Engravings of this and other musical +instruments are given in my work on the Modern Egyptians. The Arab viol (called +rabáb) was commonly used by inferior performers. (See also Note 26, below.)</p> + +<p>The Arab music is generally of a soft and plaintive character, and particularly that +of the most refined description, which is distinguished by a remarkable peculiarity, +the division of tones into thirds. The singer aims at distinct enunciation of the +words, for this is justly admired; and delights in a trilling style. The airs of songs +are commonly very short and simple, adapted to a single verse, or even to a single +hemistich; but in the instrumental music there is more variety.</p> + +<p><span class="smcap">Note <a name="III23" id="III23">23.</a></span> This is often said to a person whose presence is disagreeable to his companions.</p> + +<p><span class="smcap">Note <a name="III24" id="III24">24.</a></span>—<i>On the</i> Ḳalenderees. In the old translation, these three strangers are +called "Calenders;" that is, "Ḳalenderees:" but in the Calcutta edition of the first +two hundred nights, and the edition of Breslau, they are designated as "Ḳarendelees," +"miserable or ridiculous beggars;" and in that of Cairo, the term applied to them is +"ṣa'áleek," or, simply, "paupers," or "mendicants." Some may suppose the right +reading to be "Ḳalenderees;" for it was a custom of this order of Darweeshes to shave +their beards: they were forbidden to do so in the year of the Flight 761,<a name="FNanchor_254" id="FNanchor_254"></a><a href="#Footnote_254" class="fnanchor">254</a> by the +Sulṭán of Egypt (El-Melik en-Náṣir El-Ḥasan); but whether they afterwards reverted +to this habit, I do not know. The order of the Ḳalenderees, however, was not founded +until about the commencement of the fifth century of the Flight,<a name="FNanchor_255" id="FNanchor_255"></a><a href="#Footnote_255" class="fnanchor">255</a> a period long +posterior to that to which the tale relates.</p> + +<p><span class="smcap">Note <a name="III25" id="III25">25.</a></span> In the edition of Cairo, they are said to have arrived from Greece.</p> + +<p><span class="smcap">Note <a name="III26" id="III26">26.</a></span>—<i>On the Persian Harp.</i> This instrument is called in Arabic "junk," from +the Persian "chang." It has almost fallen into disuse, and I have never seen it: I am +enabled, however, to give two sketches of its form through the kindness of the [late] +Right Honourable Sir Gore Ouseley, who has favoured me with drawings made from +<span class='pagenum'><a name="Page_205" id="Page_205">205</a></span>two of the most satisfactory representations of it in his rich collection of Oriental MSS.; +the first, about 350 years old; the second 410. The number of strings, he informs me, +vary from 20 to 27.</p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f86" id="f86"></a><img src="images/fig086.png" width="600" height="188" alt="Persian Harps" title="Persian Harps" /></div> + +<p><span class="smcap">Note <a name="III27" id="III27">27.</a></span>—<i>On the Title and Office of</i> Khaleefeh. As most of our best authors on +Oriental subjects have for some years past deviated from our old general mode of +writing this title, substituting (for "Caliph") "Khalif," "Khalífah," &c., I have taken +the same liberty. It cannot be correctly written, at the same time congenially with +our language and with its orthography in Arabic characters, otherwise than "Khaleefeh" +or "Khaleefah;" and of these two modes I adopt the one which agrees with the manner +in which the title is most generally pronounced by the Arabs. The meaning of this +title is "Successor," or "Vicar;" and it was originally given to the universal sovereigns +of the Muslim Arabs, as signifying "Successor of the Prophet;" but afterwards, +in a more exalted sense, as "Vicar of God:" the Khaleefeh being the head of the +religion as well as the supreme political governor, or at least arrogating to himself the +right to possess such supremacy, throughout the whole Muslim world. [The last of +the Khaleefehs died in Egypt shortly after the Turkish conquest of that country, or +in the year of the Flight, 950. After the overthrow of the house of El-'Abbás by +Hulágù, certain of its members obtained an asylum at the court of the Memlook +Sulṭáns, and continued the line of the Khaleefehs, with spiritual, but no temporal, +authority until it ceased in the person of El-Mutawekkil, who delegated his office to +the Sulṭán Seleem I.; it is consequently held by the Sulṭán of Turkey. The Emperors +of Morocco, being descendants of the Prophet, also claim and receive from their subjects +the title of Khaleefeh.<a name="FNanchor_256" id="FNanchor_256"></a><a href="#Footnote_256" class="fnanchor">256</a>—<span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="III28" id="III28">28.</a></span> The stories in which this justly-celebrated man is mentioned will, I +think, be more agreeable to those readers who are unacquainted with his history, of +which, therefore, I shall say nothing.</p> + +<p><span class="smcap">Note <a name="III29" id="III29">29.</a></span> Mesroor was a black eunuch, and a favourite servant of Er-Rasheed. +The name signifies "happy."</p> + +<p><span class="smcap">Note <a name="III30" id="III30">30.</a></span> "Ṭabareeyeh" is the modern name for Tiberias.</p> + +<p><span class="smcap">Note <a name="III31" id="III31">31.</a></span>—<i>Description</i> of Kháns, or Wekálehs. A Khán is a building chiefly +designed for the accommodation of merchants, and for the reception of their goods. +In Egypt, a building of this kind is generally called a Wekáleh. I have described it, +in a former work, as surrounding a square or oblong court, and having, on the ground-floor, +vaulted magazines for merchandise, which face the court, and are sometimes used +as shops. Above these are generally lodgings, which are entered from a gallery +extending along each of the four sides of the court; or, in the place of these lodgings, +there are other magazines: and in many kháns or wekálehs which have apartments +designed as lodgings, these apartments are used as magazines. In general, the building +has only one common entrance; the door of which is closed at night, and kept by a +porter.</p> + +<p><span class='pagenum'><a name="Page_206" id="Page_206">206</a></span></p> +<p><span class="smcap">Note <a name="III32" id="III32">32.</a></span> It is customary for a guest or visiter to ask permission of the host, or +master of the house, before taking his departure. A common form of speech used on +this occasion is, "With your permission, I rise."</p> + +<p><span class="smcap">Note <a name="III33" id="III33">33.</a></span> Many Muslims perform the pilgrimage with the view of expiating their +offences, and, at the Kaạbeh, or at the tomb of the Prophet, make a vow to abstain from +any glaring infringement of the law of which they may before have been guilty.</p> + +<p><span class="smcap">Note <a name="III34" id="III34">34.</a></span> I learn, from a marginal note in my copy of the original, by the sheykh +Moḥammad Eṭ-Tanṭáwee, that these verses are the composition of Ibn-Sahl El-Ishbee-lee. +Three concluding verses of the same ode, and a second poetical quotation immediately +following, I have passed over.</p> + +<p><span class="smcap">Note <a name="III35" id="III35">35.</a></span> In the original there are some errors in this part of the story, which +the sequel requires me to correct. The cateress is described as having sung three +successive songs, accompanying them with her lute. After the first song, the mistress +of the house is said to have been affected in the manner described in the translation, +and to have exposed to view the marks of beating. The second lady (namely, the +portress) is represented as similarly excited by the second song; and the third lady +(the cateress herself), by the third song. The last also is said to have exhibited upon +her person those marks which, as the sequel shews, were borne by the second.</p> + +<p><span class="smcap">Note <a name="III36" id="III36">36.</a></span> The "miḳra'ah," vulgarly called "maḳra'ah," is a portion of the thicker +end of a palm-branch stripped of the leaves. It is often used to beat a person in sport; +but in this case, two or three splits are usually made in the thicker part of it, to increase +the sound of the blows.</p> + +<p><span class="smcap">Note <a name="III37" id="III37">37.</a></span> In the original, "the portress." See Note 35, above.</p> + +<p><span class="smcap">Note <a name="III38" id="III38">38.</a></span> Perhaps it is needless to explain that the wish here expressed, for a +protractive trial on the day of judgment, is occasioned by the longing for reunion, and +the fear of separation after that day. The Muslims usually pray for an easy (and, +consequently, a short) reckoning.</p> + +<p><span class="smcap">Note <a name="III39" id="III39">39.</a></span> I have omitted the third song of the cateress, and the description of its +effects, mentioned in Note 35.</p> + +<p><span class="smcap">Note <a name="III40" id="III40">40.</a></span> See Note 47 to Chapter II.</p> + +<p><span class="smcap">Note <a name="III41" id="III41">41.</a></span> It seems to be implied that the lady discovered her guests, notwithstanding +their disguise, to be persons of rank.</p> + +<p><span class="smcap">Note <a name="III42" id="III42">42.</a></span> I read "fuḳaráü aạjám" for "fuḳaráü-l-hojjám:" the former, carelessly +written (in Arabic characters), might easily be mistaken for the latter.</p> + +<p><span class="smcap">Note <a name="III43" id="III43">43.</a></span> This phrase is used to signify "Recover thy senses;" alluding to a +person's drawing his hand over his head or face after a sleep or fit.</p> + +<p><span class="smcap">Note <a name="III44" id="III44">44.</a></span> The burial-grounds of Eastern cities are generally so extensive, that, +with the varied structures which they contain, they may aptly be called "Cities of the +Dead." It was with difficulty that I recognised the tomb of the lamented Burckhardt, +in the great cemetery on the north of Cairo, even after I had carefully noticed its place +on a former visit.</p> + +<p><span class="smcap">Note <a name="III45" id="III45">45.</a></span> I have ventured to make a slight alteration here; but it is one which +does not in the least affect the consistency of the tale. Marriage with a foster-sister is +as expressly forbidden by the Mohammadan law as that with a natural sister.</p> + +<p><span class="smcap">Note <a name="III46" id="III46">46.</a></span> "The Truth" is one of the ninety-nine names or epithets of God.</p> + +<p><span class="smcap">Note <a name="III47" id="III47">47.</a></span> Many an Arab would rather risk the loss of his head than part with his +beard; for the latter is regarded by almost all Muslims with a superstitious respect; and +to shave it off, at least after it has been suffered to grow for many days, they consider as +sinful: this, however, is sometimes done by religious mendicants, as it is also by some +of those persons who seek, or enjoy, the reputation of sanctity, and who are, or pretend +to be, insane.<span class='pagenum'><a name="Page_207" id="Page_207">207</a></span></p> + +<p><span class="smcap">Note <a name="III48" id="III48">48.</a></span> By "the seven readings," we are to understand seven slightly different +modes of reading the Ḳur-án, seldom differing essentially as to the sense.</p> + +<p><span class="smcap">Note <a name="III49" id="III49">49.</a></span> Astrology (not astronomy) is here meant. Though a forbidden science, +it is studied by many Muslims.</p> + +<p><span class="smcap">Note <a name="III50" id="III50">50.</a></span> A misplaced diacritical point occasions a wrong reading here, in the +original, which I have corrected.</p> + +<p><span class="smcap">Note <a name="III51" id="III51">51.</a></span> The Mohammadan law requires that every man be acquainted with +some art or occupation by which he may, in case of necessity, at least be able to obtain +the means of supporting himself and such of his family as are dependant upon him, +and of fulfilling all his religious as well as moral duties. Hence it has been a common +custom of Muslim princes, in every age, to learn some useful art; and many of them +have distinguished themselves by displaying exquisite skill in the work of their hands, +and especially in caligraphy, of which the Orientals in general are great admirers.</p> + +<p><span class="smcap">Note <a name="III52" id="III52">52.</a></span> The 'Efreet (as we are told in some editions of the original) had taken +this lady against the consent of his family, and therefore could not more frequently +visit her.</p> + +<p><span class="smcap">Note <a name="III53" id="III53">53.</a></span> The term "ḳubbeh" is often applied to a closet or small chamber adjoining +a saloon; and in this sense it appears to be here used.</p> + +<p><span class="smcap">Note <a name="III54" id="III54">54.</a></span>—<i>On Sherbets.</i> The Arabs have various kinds of sherbets, or sweet drinks; +the most common of which is merely sugar and water, made very sweet. The most +esteemed kind is prepared from a hard conserve of violets, made by pounding violet-flowers, +and then boiling them with sugar. Other kinds are prepared from conserves +of fruits, &c. The sherbet is served in covered glass cups, containing from two-thirds +to three-quarters of an English pint; the same which I have described in a former +note as used for wine. These are placed on a round tray, and covered with a round +piece of embroidered silk, or cloth of gold; and on the right arm of the person who +presents the sherbet, is hung a long napkin with a deep embroidered border of gold +and coloured silks at each end, which is ostensibly offered for the purpose of wiping the +lips after drinking, though the lips are scarcely touched with it.</p> + +<p><span class="smcap">Note <a name="III55" id="III55">55.</a></span> The Arabs are very fond of having their feet, and especially the soles, +slowly rubbed with the hand; and this operation, which is one of the services commonly +required of a wife or female slave, is a usual mode of waking a person.</p> + +<p><span class="smcap">Note <a name="III56" id="III56">56.</a></span> Here, and again in the same and a subsequent sentence, for "kheiyáṭeen," +I read "ḥaṭṭábeen." In the Breslau edition, "khaṭṭábeen" is put for the latter. The +right reading is obvious.</p> + +<p><span class="smcap">Note <a name="III57" id="III57">57.</a></span> Falsehood was <i>commended</i> by the Prophet when it tended to reconcile +persons at enmity with each other, and when practised in order to please one's wife, or +to obtain any advantage in a war with infidels, though strongly reprobated in other +cases.</p> + +<p><span class="smcap">Note <a name="III58" id="III58">58.</a></span> Four verses here inserted in the original appear to me to be a corruption +of a couplet which better expresses the same meaning, and which I have therefore +translated in the place of the former. As the lines to which I allude are particularly +pleasing, I may perhaps be excused if I here introduce the original words, which are as +follow:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Isháratunà fi-l-ḥobbi remzu 'oyooninà: wa-kullu lebeebin bi-l-ishárati yefhamu,</span> +<span class="i0">Ḥawájibunà teḳḍi-l-ḥawáïjà beynenà: fa-naḥnu sukootun wa-l-hawà yetekellemu."</span> +</div> +</div> + +<p><span class="smcap">Note <a name="III59" id="III59">59.</a></span> This is not meant to disparage the individual lady here mentioned, but +is a saying of the Prophet applied to the sex in general.</p> + +<p><span class="smcap">Note <a name="III60" id="III60">60.</a></span> In the edition of Cairo, this story is omitted. I translate it from the +Calcutta edition of the first two hundred nights.</p> + +<p><span class="smcap">Note <a name="III61" id="III61">61.</a></span> "Faḳeer" (which signifies "poor," and is particularly used in the sense +of "poor in the sight of God," or rather, "in need of the mercy of God") is an appella<span class='pagenum'><a name="Page_208" id="Page_208">208</a></span>tion +commonly given to poor persons who especially occupy themselves in religious +exercises.</p> + +<p><span class="smcap">Note <a name="III62" id="III62">62.</a></span> The performances called "zikrs" will be briefly described towards the +close of the next note.</p> + +<p><span class="smcap">Note <a name="III63" id="III63">63.</a></span>—<i>On Muslin Saints, or Devotees.</i> The tale of the Envied Sheykh, and +several other stories in this work, require that the reader should be acquainted with +the remarkable opinions which the Arabs entertain with respect to the offices and +supernatural powers of their saints. Such matters form an important part of the +mysteries of the Darweeshes, and are but imperfectly known to the generality of +Muslims.</p> + +<p>The distinguished individuals above mentioned are known by the common appellation +of "Welees," or particular favourites of God. The more eminent among them +compose a mysterious hierarchical body, whose government respects the whole human +race, infidels as well as believers; but whose power is often exercised in such a manner +that the subjects influenced by it know not from what person or persons its effects proceed. +The general governor or coryphæus of these holy beings is commonly called the +"Ḳuṭb," which literally signifies a "pole," or an "axis," and is metaphorically used to +signify a "chief," either in a civil or political, or in a spiritual sense. The Ḳuṭb of the +saints is distinguished by other appellations: he is called "Ḳuṭb el-Ghós," or "—— el-Ghóth" +("the Ḳuṭb of Invocation for Help"), &c.; and simply "El-Ghós."<a name="FNanchor_257" id="FNanchor_257"></a><a href="#Footnote_257" class="fnanchor">257</a> The +orders under the rule of this chief are called "'Omud (or Owtád), Akhyár, Abdál, +Nujabà, and Nuḳabà: I name them according to their precedence.<a name="FNanchor_258" id="FNanchor_258"></a><a href="#Footnote_258" class="fnanchor">258</a> Perhaps to these +should be added an inferior order called "Aṣ-ḥáb ed-Darak," which is said to mean +"Watchmen," or "Overseers." The members are not known as such to their inferior, +unenlightened fellow-creatures; and are often invisible to them. This is more frequently +the case with the Ḳuṭb, who, though generally stationed at Mekkeh, on the +roof of the Kaạbeh, is never visible there, nor at any of his other favourite stations or +places of resort; yet his voice is often heard at these places. Whenever he and the +saints under his authority mingle among ordinary men, they are not distinguished by a +dignified appearance, but are always humbly clad. These, and even inferior saints, are +said to perform astonishing miracles, such as flying in the air, passing unhurt through +fire, swallowing fire, glass, &c., walking upon water, transporting themselves in a +moment of time to immense distances, and supplying themselves and others with food +in desert places. Their supernatural power they are supposed to obtain by a life of the +most exalted piety, and especially by constant self-denial, accompanied with the most +implicit reliance upon God; by the services of good genii; and, as many believe, by the +knowledge and utterance of "the most great name" of God. A miracle performed by +a saint is distinguished by the term "karámeh" from one performed by a prophet, which +is called "moạjizeh."</p> + +<p>El-Khiḍr and Ilyás (or Elias), of whom I have before had occasion to speak, are +both believed to have been Ḳuṭbs, and the latter is called in the Ḳur-án an apostle; but +it is disputed whether the former was a prophet or merely a welee. Both are said to +have drunk of the Fountain of Life, and to be in consequence still living; and Ilyás is +<span class='pagenum'><a name="Page_209" id="Page_209">209</a></span>commonly believed to invest the successive Ḳuṭbs. The similarity of the miracles +ascribed to the Ḳuṭbs and those performed by Elias or Elijah I have remarked in +a former work. Another miracle, reminding us of the mantle of Elijah in the hands of +his successor, may here be mentioned.—A saint who was the Ḳuṭb of his time, dying at +Toonis (or Tunis), left his clothes in trust to his attendant, Moḥammad El-Ashwam, a +native of the neighbouring regency of Tripoli (now called Ṭarábulus), who desired to +sell these relics, but was counselled to retain them, and accordingly, though high +prices were bidden for them, made them his own by purchase. As soon as they +became his property, he was affected, we are told, with a divine ecstasy, and endowed +with miraculous powers.<a name="FNanchor_259" id="FNanchor_259"></a><a href="#Footnote_259" class="fnanchor">259</a></p> + +<p>Innumerable miracles are related to have been performed by Muslim saints, and +large volumes are filled with the histories of their wonderful lives. The author of the +work from which the above story is taken, mentions, as a fact to be relied on, in an +account of one of his ancestors, that, his lamp happening to go out one night while he +was reading alone in the riwáḳ of the Jabart (of which he was the sheykh), in the great +mosque El-Azhar, the forefinger of his right hand emitted a light which enabled him +to continue his reading until his naḳeeb had trimmed and lighted another lamp.<a name="FNanchor_260" id="FNanchor_260"></a><a href="#Footnote_260" class="fnanchor">260</a></p> + +<p>From many stories of a similar kind that I have read, I select the following as a +fair specimen: it is related by a very celebrated saint, Ibráheem El-Khowwáṣ.—"I +entered the desert [on pilgrimage to Mekkeh from El-'Eráḳ], and there joined me a +man having a belt round his waist, and I said, 'Who art thou?'—He answered, 'A +Christian; and I desire thy company.' We walked together for seven days, eating +nothing; after which he said to me, 'O monk of the Muslims, produce what thou hast +in the way of refreshment; for we are hungry:' so I said, 'O my God, disgrace me not +before this infidel:' and lo, a tray, upon which were bread and broiled meat and fresh +dates and a mug of water. We ate, and continued our journey seven days more; and +I then said to him, 'O monk of the Christians, produce what thou hast in the way of +refreshment; for the turn is come to thee:' whereupon he leaned upon his staff; and +prayed; and lo, two trays, containing double that which was on my tray. I was confounded, +and refused to eat: he urged me, saying, 'Eat;' but I did it not. Then said +he, 'Be glad; for I give thee two pieces of good news: one of them is, that I testify +that there is no deity but God, and that Moḥammad is God's Apostle: the other, that +I said, O God, if there be worth in this servant, supply me with two trays:—so this is +through thy blessing.' We ate, and the man put on the dress of pilgrimage, and so +entered Mekkeh, where he remained with me a year as a student; after which he died, +and I buried him in [the cemetery] El-Maạlà." "And God," says the author from +whom I take this story, "is all-knowing:" <i>i.e.</i> He alone knoweth whether it be strictly +true: but this is often added to the narration of traditions resting upon high authority.<a name="FNanchor_261" id="FNanchor_261"></a><a href="#Footnote_261" class="fnanchor">261</a>—The +saint above mentioned was called "El-Khowwáṣ" (or the maker of palm-leaf +baskets, &c.) from the following circumstance, related by himself.—"I used," said he, +"to go out of the town [Er-Rei] and sit by a river on the banks of which was abundance +of palm-leaves; and it occurred to my mind to make every day five baskets [ḳuffehs], +and to throw them into the river, for my amusement, as if I were obliged to do so. +My time was so passed for many days: at length, one day, I thought I would walk +after the baskets, and see whither they had gone: so I proceeded a while along the +bank of the river, and found an old woman sitting sorrowful. On that day I had made +nothing. I said to her, 'Wherefore do I see thee sorrowful?' She answered, 'I am a +<span class='pagenum'><a name="Page_210" id="Page_210">210</a></span>widow: my husband died leaving five daughters, and nothing to maintain them; and +it is my custom to repair every day to this river, and there come to me, upon the +surface of the water, five baskets, which I sell, and by means of them I procure food; +but to-day they have not come, and I know not what to do.' Upon hearing this, I +raised my head towards heaven, and said, 'O my God, had I known that I had more +than five children to maintain, I had laboured more diligently!'" He then took the +old woman to his house, and gave her money and flour, and said to her, "Whenever +thou wantest anything, come hither and take what may suffice you."<a name="FNanchor_262" id="FNanchor_262"></a><a href="#Footnote_262" class="fnanchor">262</a></p> + +<p>An irresistible influence has often been exercised over the minds of princes and +other great men by reputed saints. Many a Muslim Monarch has thus been incited (as +the Kings of Christendom were by Peter the Hermit) to undertake religious wars, or +urged to acts of piety and charity; or restrained from tyranny by threats of Divine +vengeance to be called down upon his head by the imprecations of a welee. 'Alee, the +favourite son of the Khaleefeh El-Ma-moon, was induced, for the sake of religion, to +flee from the splendour and luxuries of his father's court, and, after the example of a +self-denying devotee, to follow the occupation of a porter, in a state of the most abject +poverty, at El-Baṣrah, fasting all the day, remaining without sleep at night in a +mosque, and walking barefooted, until, under an accumulation of severe sufferings, he +prematurely ended his days, dying on a mat. The honours which he refused to receive +in life were paid to him after his death: his rank being discovered by a ring and paper +which he left, his corpse was anointed with camphor and musk and aloes, wrapped in +fine linen of Egypt, and so conveyed to his distressed father at Baghdád.<a name="FNanchor_263" id="FNanchor_263"></a><a href="#Footnote_263" class="fnanchor">263</a></p> + +<p>Self-denial I have before mentioned as one of the most important means by which +to attain the dignity of a welee. A very famous saint, Esh-Shiblee, is said to have +received from his father an inheritance of sixty millions of deenárs (a sum incredible, and +probably a mistake for sixty thousand, or for sixty million dirhems), besides landed +property, and to have expended it all in charity: also, to have thrown into the Tigris +seventy hundred-weight of books, written by his own hand during a period of twenty +years.<a name="FNanchor_264" id="FNanchor_264"></a><a href="#Footnote_264" class="fnanchor">264</a></p> + +<p>Sháh El-Karmánee, another celebrated saint, had a beautiful daughter, whom the +Sulṭán of his country sought in marriage. The holy man required three days to consider +his sovereign's proposal, and in the mean time visited several mosques, in one of which +he saw a young man humbly occupied in prayer. Having waited till he had finished, +he accosted him, saying, "My son, hast thou a wife?" Being answered, "No," he said, +"I have a maiden, a virtuous devotee, who hath learned the whole of the Ḳur-án, and +is amply endowed with beauty. Dost thou desire her?"—"Who," said the young +man, "will marry me to such a one as thou hast described, when I possess no more +than three dirhems?"—"<i>I</i> will marry thee to her," answered the saint: "she is my +daughter, and I am Sháh the son of Shujáạ El-Karmánee: give me the dirhems that +thou hast, that I may buy a dirhem's worth of bread, and a dirhem's worth of something +savoury, and a dirhem's worth of perfume." The marriage-contract was performed; +but when the bride came to the young man, she saw a stale cake of bread +placed upon the top of his mug; upon which she put on her izár, and went out. Her +husband said, "Now I perceive that the daughter of Sháh El-Karmánee is displeased +with my poverty." She answered, "I did not withdraw from fear of poverty, but on +account of the weakness of thy faith, seeing how thou layest by a cake of bread for the +morrow."<a name="FNanchor_265" id="FNanchor_265"></a><a href="#Footnote_265" class="fnanchor">265</a></p> + +<p>One of my friends in Cairo, Abu-l-Ḳásim of Geelán, mentioned in a former note, +entertained me with a long relation of the mortifications and other means which he +employed to attain the rank of a welee. These were chiefly self-denial and a perfect +reliance upon Providence. He left his home in a state of voluntary destitution and +<span class='pagenum'><a name="Page_211" id="Page_211">211</a></span>complete nudity, to travel through Persia and the surrounding countries, and yet more +distant regions if necessary, in search of a spiritual guide. For many days he avoided +the habitations of men, fasting from daybreak till sunset, and then eating nothing but +a little grass or a few leaves or wild fruits, till by degrees he habituated himself to +almost total abstinence from every kind of nourishment. His feet, at first blistered, +and cut by sharp stones, soon became callous; and in proportion to his reduction of +food, his frame, contrary to the common course of nature, became (according to his own +account) more stout and lusty. Bronzed by the sun, and with his black hair hanging +over his shoulders (for he had abjured the use of the razor), he presented, in his nudity, +a wild and frightful appearance; and on his first approaching a town, was surrounded +and pelted by a crowd of boys; he therefore retreated, and, after the example of our +first parents, made himself a partial covering of leaves; and this he always after did on +similar occasions; never remaining long enough in a town for his leafy apron to wither. +The abodes of mankind he always passed at a distance, excepting when several days' +fast, while traversing an arid desert, compelled him to obtain a morsel of bread or a +cup of water from the hand of some charitable fellow-creature. One thing that he particularly +dreaded was, to receive relief from a sinful man, or from a demon in the +human form. In passing over a parched and desolate tract, where for three days he +had found nothing to eat, not even a blade of grass, nor a spring from which to refresh +his tongue, he became overpowered with thirst, and prayed that God would send him a +messenger with a pitcher of water. "But," said he, "let the water be in a green +Baghdáhee pitcher, that I may know it be from Thee, and not from the Devil; and +when I ask the bearer to give me to drink, let him pour it over my head, that I may +not too much gratify my carnal desire."—"I looked behind me," he continued, "and +saw a man bearing a green Baghdáhee pitcher of water, and said to him, 'Give me to +drink;' and he came up to me, and poured the contents over my head, and departed! +By Allah it was so!"—Rejoicing in this miracle, as a proof of his having attained to a +degree of wiláyeh (or saintship), and refreshed by the water, he continued his way over +the desert, more firm than ever in his course of self-denial, which, though imperfectly +followed, had been the means of his being thus distinguished. But the burning thirst +returned shortly after, and he felt himself at the point of sinking under it, when he +beheld before him a high hill, with a rivulet running by its base. To the summit of +this hill he determined to ascend, by way of mortification, before he would taste the +water, and this point, with much difficulty, he reached at the close of the day. Here +standing, he saw approaching, below, a troop of horsemen, who paused at the foot of the +hill, when their chief, who was foremost, called out to him by name, "O Abu-l-Ḳásim! +O Geelánee! Come down and drink!"—but, persuaded by this that he was Iblees with +a troop of his sons, the evil Genii, he withstood the temptation, and remained stationary +until the deceiver with his attendants had passed on, and were out of sight. The sun +had then set; his thirst had somewhat abated; and he only drank a few drops. Continuing +his wanderings in the desert, he found, upon a pebbly plain, an old man with a +long white beard, who accosted him, asking of what he was in search. "I am seeking," +he answered, "a spiritual guide; and my heart tells me that thou art the guide I seek." +"My son," said the old man, "thou seest yonder a saint's tomb: it is a place where +prayer is answered: go thither, enter it, and seat thyself: neither eat nor drink nor +sleep; but occupy thyself solely, day and night, in repeating silently, 'Lá iláha illa-lláh' +(There is no deity but God); and let not any living creature see thy lips move in +doing so; for among the peculiar virtues of these words is this, that they may be +uttered without any motion of the lips. Go, and peace be on thee."—"Accordingly," +said my friend, "I went thither. It was a small square building, crowned by a cupola; +and the door was open. I entered, and seated myself, facing the niche, and the oblong +monument over the grave. It was evening, and I commenced my silent professions of +the Unity, as directed by my guide; and at dusk I saw a white figure seated beside me, +as if assisting in my devotional task. I stretched forth my hand to touch it; but<span class='pagenum'><a name="Page_212" id="Page_212">212</a></span> +found that it was not a material substance; yet there it was: I saw it distinctly. +Encouraged by this vision, I continued my task for three nights and days without +intermission, neither eating not drinking, yet increasing in strength both of body and +of spirit; and on the third day, I saw written upon the whitewashed walls of the tomb, +and on the ground, and in the air, wherever I turned my eyes, 'Lá iláha illa-lláh;' and +whenever a fly entered the tomb, it formed these words in its flight. By Allah it was +so! My object was now fully attained: I felt myself endowed with supernatural +knowledge: thoughts of my friends and acquaintances troubled me not; but I knew +where each of them was, in Persia, India, Arabia, and Turkey, and what each was +doing. I experienced an indescribable happiness. This state lasted several years; but +at length I was insensibly enticed back to worldly objects: I came to this country; my +fame as a caligraphist drew me into the service of the government; and now see what +I am, decked with pelisses and shawls, and with this thing [a diamond order] on my +breast; too old, I fear, to undergo again the self-denial necessary to restore me to true +happiness, though I have almost resolved to make the attempt."—Soon after this conversation, +he was deprived of his office, and died of the plague. He was well known to +have passed several years as a wandering devotee; and his sufferings, combined with +enthusiasm, perhaps disordered his imagination, and made him believe that he really +saw the strange sights which he described to me; for there was an appearance of +earnestness and sincerity in his manner, such as I thought could hardly be assumed by +a conscious impostor.</p> + +<p>Insanity, however, if not of a very violent and dangerous nature, is commonly +regarded by Muslims as a quality that entitles the subject of it to be esteemed as a +saint; being supposed to be the abstraction of the mind from worldly affairs, and its +total devotion to God. This popular superstition is a fertile source of imposture; for, +a reputation for sanctity being so easily obtained and supported, there are numbers of +persons who lay claim to it from motives of indolence and licentiousness, eager to +receive alms merely for performing the tricks of madmen, and greedy of indulging in +pleasures forbidden by the law; such indulgences not being considered in their case as +transgressions by the common people, but rather as indications of holy frenzy. From +my own observation I should say that lunatics or idiots, or impostors, constitute the +majority of the persons reputed to be saints among the Muslims of the present day; +and most of those who are not more than slightly tinged with insanity are darweeshes.</p> + +<p>A reputed saint of this description, in Cairo, in whom persons of some education put +great faith, affected to have a particular regard for me. He several times accosted me +in an abrupt manner, acquainted me with the state of my family in England, and +uttered incoherent predictions respecting me, all of which communications, excepting +one which he qualified with an "in sháa-lláh" (or "if it be the will of God"), I must +confess, proved to be true; but I must also state that he was acquainted with two of +my friends who might have materially assisted him to frame these predictions, though +they protested to me that they had not done so. The following extract from a journal +which I kept in Cairo during my second visit to Egypt, will convey some idea of this +person, who will serve as a picture of many of his fraternity.—To-day (Nov. 6th, 1834), +as I was sitting in the shop of the Báshà's booksellers, a reputed saint, whom I have +often seen here, came and seated himself by me, and began, in a series of abrupt sentences, +to relate to me various matters respecting me, past, present, and to come. He is called +the sheykh 'Alee El-Leysee. He is a poor man, supported by alms; tall and thin and +very dark, about thirty years of age, and wears nothing at present but a blue shirt and +a girdle, and a padded red cap. "O Efendee," he said, "thou hast been very anxious +for some days. There is a grain of anxiety remaining in thee yet. Do not fear. There +is a letter coming to thee by sea, that will bring thee good news." He then proceeded +to tell me of the state of my family, and that all were well excepting one, whom he particularized +by description, and who he stated to be then suffering from an intermittent +fever. [This proved to be exactly true.] "This affliction," he continued, "may be<span class='pagenum'><a name="Page_213" id="Page_213">213</a></span> +removed by prayer; and the excellences of the next night, the night of [<i>i. e.</i> preceding] +the first Friday of the month of Regeb, of Regeb, the holy Regeb, are very great. I +wanted to ask thee for something to-day; but I feared: I feared greatly. Thou must +be invested with the wiláyeh [<i>i. e.</i> be made a welee]: the welees love thee; and the +Prophet loves thee. Thou must go to the sheykh Muṣṭafà El-Munádee, and the +sheykh El-Baháee.<a name="FNanchor_266" id="FNanchor_266"></a><a href="#Footnote_266" class="fnanchor">266</a> Thou must be a welee." He then took my right hand, in the +manner commonly practised in the ceremony which admits a person a darweesh, and +repeated the Fáteḥah (commonly pronounced Fát'ḥah);<a name="FNanchor_267" id="FNanchor_267"></a><a href="#Footnote_267" class="fnanchor">267</a> after which he added, "I have +admitted thee my darweesh." Having next told me of several circumstances relating +to my family—matters of an unusual nature—with singular minuteness and truth, he +added, "To-night, if it be the will of God, thou shalt see the Prophet in thy sleep, and +El-Khiḍr and the seyyid El-Bedawee. This is Regeb, and I wanted to ask of thee—but +I feared—I wanted to ask of thee four piastres, to buy meat and bread and oil +and radishes. Regeb! Regeb! I have great offices to do for thee to-night."—Less than +a shilling for all he promised was little enough: I gave it him for the trouble he had +taken; and he uttered many abrupt prayers for me.—In the following night, however, +I saw in my sleep neither Moḥammad nor El-Khiḍr nor the seyyid El-Bedawee, unless, +like Nebuchadnezzar, I was unable, on awaking, to remember my dreams.</p> + +<p>Some reputed saints of the more respectable class, to avoid public notice, wear the +general dress and manners of their fellow-countrymen, and betray no love of ostentation +in their acts of piety and self-denial; or live as hermits in desert places, depending +solely upon Providence for their support, and are objects of pious and charitable visits +from the inhabitants of near and distant places, and from casual travellers. Others +distinguish themselves by the habit of a darweesh, or by other peculiarities, such as a +long and loose coat (called dilḳ) composed of patches of cloth of various colours, long +strings of beads hung upon the neck, a ragged turban, and a staff with shreds of cloth +of different colours attached to the top; or obtain a reputation for miraculous powers +by eating glass, fire, serpents, &c. Some of those who are insane, and of those who +feign to be so, go about, even in crowded cities, in a state of perfect nudity, and are +allowed to commit, with impunity, acts of brutal sensuality which the law, when +appealed to, should punish with death. Such practices are forbidden by the religion +and law even in the cases of saints; but common and deeply-rooted superstition prevents +their punishment. During the occupation of Egypt by the French, the Commander-in-chief, +Menou, applied to the Sheykhs (or 'Ulamà) of the city for their opinion +"respecting those persons who were accustomed to go about in the streets in a state of +nudity, crying out and screaming, and arrogating to themselves the dignity of wiláyeh, +relied upon as saints by the generality of the people, neither performing the prayers of +the Muslims nor fasting," asking whether such conduct was permitted by the religion, +or contrary to the law. He was answered, "Conduct of this description is forbidden, +and repugnant to our religion and law and to our traditions." The French General +thanked them for this answer, and gave orders to prevent such practices in future, and +to seize every one seen thus offending; if insane, to confine him in the Máristán (or +hospital and lunatic asylum); and if not insane, to compel him either to relinquish his +disgusting habits, or to leave the city.<a name="FNanchor_268" id="FNanchor_268"></a><a href="#Footnote_268" class="fnanchor">268</a>—Of reputed saints of this kind, thus writes an +enlightened poet, El-Bedree El-Ḥejázee:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Would that I had not lived to see every fool esteemed among men as a Ḳuṭb!</span> +<span class="i0">Their learned men take him as a patron; nay, even as Lord, in place of the Possessor of Heaven's throne.</span> +<span class="i0">Forgetting God, they say, 'Such a one from all mankind can remove affliction.'</span> +<span class="i0">When he dies, they make for him a place of visitation, and strangers and Arabs hurry thither in crowds:</span> +<span class="i0">Some of them kiss his tomb, and some kiss the threshold of the door, and the very dust.</span> +<span class="i0">Thus do the idolaters act towards their images, hoping so to obtain their favour."</span> +</div> +</div> + +<p><span class='pagenum'><a name="Page_214" id="Page_214">214</a></span></p> +<p>These lines are quoted by El-Jabartee, in his account of a very celebrated modern +saint, the seyyid 'Alee El-Bekree (events of Rabeeạ eth-Thánee, 1214). A brief history +of this person will not be here misplaced, as it will present a good illustration of the +general character and actions of those insane individuals who are commonly regarded +as saints.</p> + +<p>The seyyid 'Alee El-Bekree was a mejzoob (or insane person) who was considered an +eminent welee, and much trusted in: for several years he used to walk naked about the +streets of Cairo, with a shaven face, bearing a long nebboot (or staff), and uttering +confused language, which the people attentively listened to, and interpreted according +to their desires and the exigencies of their states. He was a tall, spare man, and sometimes +wore a shirt and a cotton skull-cap; but he was generally barefooted and naked. +The respect with which he was treated induced a woman, who was called the sheykhah +Ammooneh, to imitate his example further than decency allowed: she followed him +whithersoever he went, covered at first with her izár (or large cotton veil thrown over +the head and body), and muttering, like him, confused language. Entering private +houses with him, she used to ascend to the ḥareems, and gained the faith of the women, +who presented her with money and clothes, and spread abroad that the sheykh ('Alee) +had looked upon her, and affected her with religious frenzy, so that she had become a +weleeyeh, or female saint. Afterwards, becoming more insane and intoxicated, she +uncovered her face, and put on the clothing of a man; and thus attired she still +accompanied the sheykh, and the two wandered about, followed by numbers of children +and common vagabonds; some of whom also stripped off their clothes in imitation of +the sheykh, and followed, dancing; their mad actions being attributed (like those of +the woman) to religious frenzy, induced by his look or touch, which converted them +into saints. The vulgar and young, who daily followed them, consequently increased +in numbers; and some of them, in passing through the market-streets, snatched away +goods from the shops, thus exciting great commotion wherever they went. When the +sheykh sat down in any place, the crowd stopped, and the people pressed to see him +and his mad companions. On these occasions the woman used to mount upon the +maṣṭabah of a shop, or ascend a hillock, and utter disgusting language, sometimes in +Arabic, and sometimes in Turkish, while many persons among her audience would kiss +her hands to derive a blessing. After having persevered for some time in this course, +none preventing them, the party entered one day the lane leading from the principal +street of the city to the house of the Ḳáḍee, and were seized by a Turkish officer there +residing, named Jaạfar Káshif, who, having brought them into his house, gave the +sheykh some food, and drove out the spectators, retaining the woman and the mejzoobs, +whom he placed in confinement: he then liberated the sheykh 'Alee, brought out the +woman and the mejzoobs and beat them, sent the woman to the Máristán, and there +confined her, and set at large the rest, after they had prayed for mercy, and clothed +themselves, and recovered from their intoxication. The woman remained a while confined +in the Máristán, and, when liberated, lived alone as a sheykhah, believed in by +men and women, and honoured as a saint with visits and festivals.</p> + +<p>The seyyid 'Alee, after he had thus been deprived of his companions and imitators, +was constrained to lead a different kind of life. He had a cunning brother, who, to +turn the folly of this saint to a good account, and fill his own purse (seeing how great +faith the people placed in him, as the Egyptians are prone to do in such a case), confined +him in his house, and clothed him, asserting that he had his permission to do so, +and that he had been invested with the dignity of Ḳuṭb. Thus he contrived to attract +crowds of persons, men and women, to visit him. He forbade him to shave his beard, +which consequently grew to its full size; and his body became fat and stout from +abundance of food and rest; for, while he went about naked, he was, as before mentioned, +of a lean figure. During that period he used generally to pass the night +wandering, without food, through the streets, in winter and summer. Having now +servants to wait upon him, whether sleeping or waking, he passed his time in idleness,<span class='pagenum'><a name="Page_215" id="Page_215">215</a></span> +uttering confused and incoherent words, and sometimes laughing and sometimes scolding; +and in the course of his idle loquacity he could not but let fall some words +applicable to the affairs of some of his listening visiters, who attributed such expressions +to his supernatural knowledge of the thoughts of their hearts, and interpreted +them as warnings or prophecies. Men and women, and particularly the wives of the +grandees, flocked to him with presents and votive offerings, which enriched the coffers +of his brother; and the honours which he received ceased not with his death. His +funeral was attended by multitudes from every quarter. His brother buried him in +the mosque of Esh-Sharáïbee, in the quarter of the Ezbekeeyeh, made for him a maḳṣoorah +(or railed enclosure) and an oblong monument over the grave, and frequently repaired +thither with readers of the Ḳur-án, munshids<a name="FNanchor_269" id="FNanchor_269"></a><a href="#Footnote_269" class="fnanchor">269</a> to sing odes in his honour, flag-bearers, +and other persons, who wailed and screamed, rubbed their faces against the bars of the +window before his grave, and caught the air of the place in their hands to thrust it into +their bosoms and pockets. Men and women came crowding together to visit his tomb, +bringing votive offerings and wax candles, and eatables of various kinds to distribute +for his sake to the poor.<a name="FNanchor_270" id="FNanchor_270"></a><a href="#Footnote_270" class="fnanchor">270</a>—The oblong monument over his grave, resembling a large +chest, was covered, when I was in Cairo, with a black stuff ornamented by a line of +words from the Ḳur-án, in white characters, surrounding it. A servant who accompanied +me during my rides and walks used often to stop as we passed this tomb, and +touch the wooden bars of the window above mentioned with his right hand, which he +then kissed to obtain a blessing.</p> + +<p>In most cases greater honour is paid to a reputed saint after his death than he +receives in his life. A small, square, whitewashed building, crowned with a dome, is +generally erected as his tomb, surrounding an oblong monument of stone, brick, or +wood, which is immediately over the sepulchral vault. At least one such building forms +a conspicuous object close by, or within, almost every Arab village; for the different +villages, and different quarters of every town and city, have their respective patron +saints, whose tombs are frequently visited, and are the scenes of periodical festivals, +generally celebrated once in every year. The tombs of many very eminent saints are +mosques; and some of these are large and handsome edifices, the monument being +under a large and lofty dome, and surrounded by an enclosure of wooden railings, or of +elegantly-worked bronze. In these buildings also, and in some others, the monument +is covered with silk or cotton stuff ornamented with words from the Ḳur-án, which +form a band around it. Many buildings of the more simple kind erected in honour of +saints, and some of the larger description, are mere cenotaphs, or cover only some relic +of the person to whom they are dedicated. The tombs and cenotaphs or shrines of +saints are visited by numerous persons, and on frequent occasions; most commonly on a +particular day of the week. The object of the visiter, in general, is to perform some +meritorious act, such as taking bread, or other food, or money, for the poor, or distributing +water to the thirsty, on account of the saint, to increase his rewards in +heaven, and at the same time to draw down a blessing on himself; or to perform a +sacrifice of a sheep, goat, calf, or other animal, which he has vowed to offer, if blessed +with some specific object of desire, or to obtain general blessings; or to implore the +saint's intercession in some case of need. The flesh of the devoted animal is given to +the poor. The visiters also often take with them palm-branches, or sprigs of myrtle, or +roses or other flowers, to lay upon the monument, as they do when they visit the tombs +of their relations. The visiter walks round the monument, or its enclosure, from left to +right, or with his left side towards it (as the pilgrims do round the Kaạbeh), sometimes +pausing to touch its four angles or corners with his right hand, which he then +kisses; and recites the opening chapter of the Ḳur-án (the Fát'ḥah) standing before +one or each of its four sides. Some visiters repeat also the chapter of Yá-Seen (the +36th), or employ a person to recite this, or even the whole of the Ḳur-án, for hire.</p> + +<p><span class='pagenum'><a name="Page_216" id="Page_216">216</a></span></p> +<p>The reciter afterwards declares that he transfers the merit of this work to the soul of +the deceased saint. Any private petition the visiter offers up on his own account, +imploring a favourable answer for the sake of the saint, or through his intercession; +holding his hands before his face like an open book, and then drawing them down his +face. Many a visiter, on entering the tomb, kisses the threshold, or touches it with his +right hand, which he then kisses; and, on passing by it, persons often touch the +window, and kiss the hand thus honoured.</p> + +<p>The great periodical or annual festivals are observed with additional ceremonies, +and by crowds of visiters. These are called Moolids (more properly Mólids); and are +held on the anniversary of the birth of the saint, or in commemoration of that event. +Persons are then hired to recite the Ḳur-án in and near the tomb, during the day; and +others, chiefly darweeshes, employ themselves during the night in performing zikrs, +which consist in repeating the name of God, or the profession of his unity, &c., in +chorus, accompanying the words by certain motions of the head, hands, or whole body; +munshids, at intervals, singing religious odes or love songs during these performances, +to the accompaniment of a náy, which is a kind of flute, or the arghool, which is a +double reed-pipe. These moolids are scenes of rejoicing and of traffic, which men and +boys and girls attend, to eat sweatmeats, and drink coffee and sherbets, or to amuse +themselves with swinging, or turning on a whirligig, or witnessing the feats of conjurers, +or the performances of dancers; and to which tradesmen repair to sell or barter their +goods. The visiters to the great moolids of the seyyid Aḥmad El-Bedawee, at Ṭanṭà, +in the Delta of Egypt, which are great fairs as well as religious festivals, are almost as +numerous as the pilgrims at Mekkeh. During a moolid, the inhabitants of the houses +in the neighbourhood of the tomb hang lamps before their houses, and spend a great +part of the night listening to the story-tellers at the coffee-shops, or attending the zikrs.</p> + +<p>These latter performances, though so common among the Arabs, are inconsistent +with the spirit of the Mohammadan religion, and especially with respect to music, +which was not employed in religious ceremonies until after the second century of the +Flight. The Imám Aboo-Bekr Eṭ-Ṭoosee, being asked whether it were lawful or not to +be present with people who assembled in a certain place, and read a portion of the +Ḳur-án; and, after a munshid had recited some poetry, would dance, and become +excited, and play upon tambourines and pipes,—answered, that such practices were +vain, ignorant, and erroneous; not ordained by the Ḳur-án or the Traditions of the +Prophet, but invented by those Israelites who worshipped the Golden Calf; that the +Prophet and his companions used to sit so quietly that a bird might alight upon the +head of any one of them and not be disturbed; that it was incumbent on the Sultán +and his vicegerents to prevent such persons from entering the mosques and other places +for these purposes; and that no one who believed in God and the Last Day should be +present with them, or assist them in their vain performances: such, he asserted, was +the opinion of the Imáms of the Muslims.<a name="FNanchor_271" id="FNanchor_271"></a><a href="#Footnote_271" class="fnanchor">271</a> Some eminent doctors, however, have +contended for the lawfulness of these practices.<a name="FNanchor_272" id="FNanchor_272"></a><a href="#Footnote_272" class="fnanchor">272</a></p> + +<p>Of the various orders of darweeshes, to which so many of the reputed saints belong, +it is unnecessary here to say more than that they differ chiefly in unimportant regulations +and rites, such as particular forms of prayer, and modes of zikr; that some +distinguish themselves by peculiar dresses; and that a few pursue a wandering life, and +subsist on alms.</p> + +<p><span class="smcap">Note <a name="III64" id="III64">64.</a></span> The reason of this strange proceeding is not stated in the Cairo edition, +but it is in the two other editions which I have before me.</p> + +<p><span class="smcap">Note <a name="III65" id="III65">65.</a></span> Arab etiquette requires that a person should sit upon his knees and feet +in the presence of one of much higher rank, or of one to whom he would pay especial +honour. He should also, in these cases, cover his hands with his sleeves.</p> + +<p><span class='pagenum'><a name="Page_217" id="Page_217">217</a></span></p> +<p><span class="smcap">Note <a name="III66" id="III66">66.</a></span> Kunáfeh is a kind of pastry resembling vermicelli, made of wheat-flour. +It is moistened with clarified butter—then baked, and sweetened with honey or sugar.</p> + +<p><span class="smcap">Note <a name="III67" id="III67">67.</a></span> Chess is played somewhat differently in different parts of the East. The +pieces are generally of very simple forms, as the Muslim is forbidden by his religion to +make an image of anything that has life.</p> + +<p><span class="smcap">Note <a name="III68" id="III68">68.</a></span> In my original, and in the Breslau edition, the ape is said to have been +the son of the King of the Ebony Islands; but this is a mistake; for the latter, as +before stated, was the father of the lady who was carried off by Jarjarees.</p> + +<p><span class="smcap">Note <a name="III69" id="III69">69.</a></span> The term "leewán" has been explained in No. 12 of the notes to this +chapter.</p> + +<p><span class="smcap">Note <a name="III70" id="III70">70.</a></span> This was, and I believe still is, a common battle-cry of the Arabs, and +more commonly used on the occasion of a victory.</p> + +<p><span class="smcap">Note <a name="III71" id="III71">71.</a></span> "Dár es-Selám," "the Abode of Peace," or "of Safety," is a name often +given to Baghdád, as it is also to one of the seven stories or stages of Paradise.</p> + +<p><span class="smcap">Note <a name="III72" id="III72">72.</a></span>—<i>The Mountain of Loadstone.</i> Several Arab writers describe this mountain +of loadstone. El Ḳazweenee, in his account of minerals, says that the mine of loadstone +is on the shore of the Indian Ocean, and that if the ships which navigate this sea +approach the said mine, and contain anything of iron, it flies from them like a bird, and +adheres to the mountain; for which reason, it is the general custom to make use of no +iron in the construction of the vessels employed in this navigation.<a name="FNanchor_273" id="FNanchor_273"></a><a href="#Footnote_273" class="fnanchor">273</a> I think that I +have met with a similar story in some Latin author.</p> + +<p><span class="smcap">Note <a name="III73" id="III73">73.</a></span> For an explanation of this term, see what I have said on the subject of +prayer in the first of the notes to the Introduction.</p> + +<p><span class="smcap">Note <a name="III74" id="III74">74.</a></span> "Khaṣeeb" signifies "endowed with plenty."</p> + +<p><span class="smcap">Note <a name="III75" id="III75">75.</a></span> The remainder of the story of the Third Royal Mendicant is almost +wholly omitted in the Cairo edition. I translate it chiefly from the Calcutta edition of +the first two hundred nights.</p> + +<p><span class="smcap">Note <a name="III76" id="III76">76.</a></span>—<i>On Dreams.</i> That Dreams are regarded by the Muslims as being often +true warnings or indications of future events I have mentioned in a former note. +This belief, sanctioned by the Prophet, will be well illustrated by the following anecdote, +which was related to me in Cairo, shortly after the terrible plague of the year 1835, by +the sheykh Moḥammad Eṭ-Ṭanṭáwee, who had taken the trouble of investigating the +fact, and had ascertained its truth.</p> + +<p>A tradesman, living in the quarter of El-Ḥanafee, in Cairo, dreamt, during the +plague above mentioned, that eleven persons were carried out from his house to be +buried, victims of this disease. He awoke in a state of the greatest distress and +alarm, reflecting that eleven was the total number of the inhabitants of his house, +including himself, and that it would be vain in him to attempt, by adding one or more +members to his household, to elude the decree of God, and give himself a chance of +escape: so, calling together his neighbours, he informed them of his dream, and was +counselled to submit with resignation to a fate so plainly foreshewn, and to be thankful +to God for the timely notice with which he had been mercifully favoured. On the +following day, one of his children died; a day or two after, a wife; and the pestilence +continued its ravages among his family until he remained in his house alone. It was +impossible for him now to entertain the slightest doubt of the entire accomplishment +of the warning: immediately, therefore, after the last death that had taken place among +his household, he repaired to a friend at a neighbouring shop, and, calling to him several +other persons from the adjoining and opposite shops, he reminded them of his dream, +acquainted them with its almost complete fulfilment, and expressed his conviction that +he, the eleventh, should very soon die. "Perhaps," said he, "I shall die this next +<span class='pagenum'><a name="Page_218" id="Page_218">218</a></span>night: I beg of you, therefore, for the sake of God, to come to my house early to-morrow +morning, and the next morning and the next if necessary, and to see if I be +dead, and, when dead, that I be properly buried; for I have no one with me to wash +and shroud me. Fail not to do me this service, which will procure you a recompense in +heaven. I have bought my grave-linen: you will find it in a corner of the room in +which I sleep. If you find the door of the house latched, and I do not answer to your +knocking, break it open."</p> + +<p>Soon after sunset he laid himself in his lonely bed, though without any expectation +of closing his eyes in sleep; for his mind was absorbed in reflections upon the awful +entry into another world, and a review of his past life. As the shades of night gathered +around him, he could almost fancy that he beheld, in one faint object or another in his +gloomy chamber, the dreadful person of the Angel of Death: and at length he actually +perceived a figure gliding in at the door, and approaching his bed. Starting up in +horror, he exclaimed, "Who art thou?"—and a stern and solemn voice answered, "Be +silent! I am 'Azraeel, the Angel of Death!"—"Alas!" cried the terrified man; "I +testify that there is no deity but God, and I testify that Moḥammad is God's Apostle! +There is no strength nor power but in God, the High! the Great! To God we belong, +and to Him we must return!"—He then covered himself over with his quilt, as if for +protection, and lay with throbbing heart, expecting every moment to have his soul torn +from him by the inexorable messenger. But moments passed away, and minutes, and +hours; yet without his experiencing any hope of escape; for he imagined that the +Angel was waiting for him to resign himself, or had left him for a while, and was +occupied in receiving first the souls of the many hundred human beings who had +attained their predestined term in that same night and in the same city, and the souls +of the thousands who were doomed to employ him elsewhere. Daybreak arrived before +his sufferings terminated; and his neighbours, coming according to their promise, +entered his chamber, and found him still in bed; but observing that he was covered up, +and motionless as a corpse, they doubted whether he were still alive, and called to him. +He answered, with a faint voice, "I am not yet dead; but the Angel of Death came to +me in the dusk of the evening, and I expect every moment his return, to take my soul: +therefore trouble me not; but see me washed and buried."—"But why," said his +friends, "was the street-door left unlatched?"—"I latched it," he answered, "but the +Angel of Death may have opened it."—"And who," they asked, "is the man in the +court?"—He answered, "I know of no man in the court: perhaps the Angel who is +waiting for my soul has made himself visible to you, and been mistaken, in the twilight, +for a man."—"He is a thief," they said, "who has gathered together everything in the +house that he could carry away, and has been struck by the plague while doing so, +and now lies dead in the court, at the foot of the stairs, grasping in his hand a silver +candlestick."—The master of the house, after hearing this, paused for a moment, and +then, throwing off his quilt, exclaimed, "Praise be to God, the Lord of all creatures! +That is the eleventh, and I am safe! No doubt it was that rascal who came to me and +said that he was the Angel of Death. Praise be to God! Praise be to God!"</p> + +<p>This man survived the plague, and took pleasure in relating the above story. The +thief had overheard his conversation with his neighbours, and, coming to his house in +the dusk, had put his shoulder to the wooden lock, and so raised the door and displaced +the latch within.—There is nothing wonderful in the dream, nor in its accomplishment; +the plague of 1835 entirely desolated many houses, and was mostly fatal to the young; +and all the inhabitants of the house in question were young excepting the master.</p> + +<p><span class="smcap">Note <a name="III77" id="III77">77.</a></span> "'Ajeeb" signifies "a wonder," or "anything strange or admirable."</p> + +<p><span class="smcap">Note <a name="III78" id="III78">78.</a></span> Blue is the colour of mourning, as before mentioned, in No. 52 of the +notes to the second chapter.</p> + +<p><span class="smcap">Note <a name="III79" id="III79">79.</a></span> Smearing the face and slapping the cheeks are common practices of Arab<span class='pagenum'><a name="Page_219" id="Page_219">219</a></span> +women, especially of the lower orders, on following to the grave the corpse of a near +relation or a husband.</p> + +<p><span class="smcap">Note <a name="III80" id="III80">80.</a></span>—<i>On the</i> Rukh'. This fabulous bird is described by many Arab writers, +some of whom assert that it can carry a rhinoceros, while others ascribe to it powers +still more extraordinary. I shall have occasion to speak of it again in my notes to +this work.</p> + +<p><span class="smcap">Note <a name="III81" id="III81">81.</a></span> This is explained by No. 30 of the notes to the Introduction.</p> + +<p><span class="smcap">Note <a name="III82" id="III82">82.</a></span> I here return to the Cairo edition.</p> + +<p><span class="smcap">Note <a name="III83" id="III83">83.</a></span> Some of the incidents described in this story, as the shipwrecks caused +by the image, and the opening of the forbidden closet, &c., appear to be taken from the +romance of Seyf Zu-l-Yezen, of which I possess a copy, purchased during my second visit +to Egypt. This romance, which has become extremely scarce, is filled with stories of +genii and enchantments of the most extravagant kind. Some of the public story-tellers +in Cairo used, a few years since, to amuse their audiences by recitations from it. I was +not able to discover the period at which it was composed; but it is said to have been +written long before the Tales of a Thousand and One Nights. I saw once a portion of +a copy of which it appeared, from the hand-writing and the paper, to be three or four +centuries old.</p> + +<p><span class="smcap">Note <a name="III84" id="III84">84.</a></span> So in the Calcutta edition of the first two hundred nights, and in the +edition of Breslau.</p> + +<p><span class="smcap">Note <a name="III85" id="III85">85.</a></span> Those decrees which are written with "the Pen" on the "Preserved +Tablet" are believed to be unchangeable. "The Pen" is also the title of one of the +chapters of the Ḳur-án, the 68th.</p> + +<p><span class="smcap">Note <a name="III86" id="III86">86.</a></span> In all the copies of the original which I have by me, El-Baṣrah is said to +have been the place to which the lady designed to voyage; but this is inconsistent with +the sequel of the story.</p> + +<p><span class="smcap">Note <a name="III87" id="III87">87.</a></span> In the old version, two strange errors occur in the passage corresponding +with this: two words in the original, "nár" and "doon," having been mistaken for a +proper name; and the word "jebbár," which, applied to God, signifies "almighty," or +rather the "Compeller of his creatures to do whatsoever He willeth," being taken in +the sense of "giant," which it bears in many other cases.</p> + +<p><span class="smcap">Note <a name="III88" id="III88">88.</a></span>—<i>On Martyrs.</i> The Mohammadan law distinguishes several different +descriptions of martyrs. This honourable title is given to the soldier who dies in +fighting for the faith, or on his way to do so, or who dies almost immediately after his +having been wounded when so engaged; to a person who innocently meets with his +death from the hand of another; to a victim of the plague, who does not flee from the +disease, or of dysentery; to a person who is drowned; and to one who is killed by the +falling of a wall or any building. It is said that the souls of martyrs, after quitting +their bodies, reside, until the day of resurrection, in the crops of green birds, which eat +of the fruits, and drink of the waters, of Paradise. Such we are to consider as the first +and lowest state of felicity to which the young prince in this tale was introduced as the +reward of his virtue.</p> + +<p><span class="smcap">Note <a name="III89" id="III89">89.</a></span> The share inherited, according to the law, by the wife, or by the wives +conjointly when there are more than one, is one-eighth of what remains of the property +of the deceased after the discharge of his debts and legacies, if he have left issue; and +one-fourth, if he have left no issue.</p> + +<p><span class="smcap">Note <a name="III90" id="III90">90.</a></span> The Arabs, fond of hyperbole, often thus describe a lofty building.</p> + +<p><span class="smcap">Note <a name="III91" id="III91">91.</a></span>—<i>On the Magnificence of Arab Palaces, &c.</i> After remarking upon the +preceding sentence as presenting an instance of Oriental hyperbole, it may be necessary +to inform the reader that he needs not regard this in the same light. The magnificence +of the palaces of Baghdád in the times of the Khaleefehs almost exceeds belief.<span class='pagenum'><a name="Page_220" id="Page_220">220</a></span></p> + +<p>In the beginning of the year of the Flight 305 (June, <span class="smcap">A.D.</span> 917), two ambassadors +from the Greek Emperor (Constantine IX., Porphyrogenitus) arrived in Baghdád on a +mission to the Khaleefeh El-Muḳtedir, bringing an abundance of costly presents; and +the scenes which they witnessed are thus described; apparently, however, not without +some exaggeration. They were first received by the Wezeer, who, at the audience +which he granted to them in his garden-palace, displayed on this occasion a degree of +magnificence that had never before been manifested by any of his rank; pages, memlooks, +and soldiers, crowded the avenues and courts of his mansion, the apartments of +which were hung with tapestry of the value of thirty thousand deenárs; and the +Wezeer himself was surrounded by generals and other officers on his right and left and +behind his seat, when the two ambassadors approached him, dazzled by the splendour +that surrounded them, to beg for an interview with the Khaleefeh. El-Muḳtedir, +having appointed a day on which he would receive them, ordered that the courts and +passages and avenues of his palace should be filled with armed men, and that all the +apartments should be furnished with the utmost magnificence. A hundred and sixty +thousand armed soldiers were arranged in ranks in the approach to the palace; next to +these were the pages of the closets, and chief eunuchs, clad in silk and with belts set +with jewels, in number seven thousand; four thousand white, and three thousand black: +there were also seven hundred chamberlains; and beautifully ornamented boats of +various kinds were seen floating upon the Tigris, hard by. The two ambassadors passed +first by the palace of the chief chamberlain, and, astonished at the splendid ornaments +and pages and arms which they there beheld, imagined that this was the palace of the +Khaleefeh; but what they had seen here was eclipsed by what they beheld in the +latter, where they were amazed by the sight of thirty-eight thousand pieces of tapestry +of gold-embroidered silk brocade, and twenty-two thousand magnificent carpets. Here +also were two menageries of beasts by nature wild, but tamed by art, and eating from +the hands of men: among them were a hundred lions; each lion with its keeper. They +then entered the Palace of the Tree, enclosing a pond from which rose the Tree: this +had eighteen branches, with leaves of various colours (being artificial), and with birds +of gold and silver (or gilt and silvered) of every variety of kind and size, perched upon +its branches, so constructed that each of them sang. Thence they passed into the +garden, in which were furniture and utensils not to be enumerated: in the passages +leading to it were suspended ten thousand gilt coats of mail. Being at length conducted +before El-Muḳtedir, they found him seated on a couch of ebony inlaid with gold +and silver, to the right of which were hung nine necklaces of jewels, and the like to the +left, the jewels of which outshone the light of day. The two ambassadors paused at +the distance of about a hundred cubits from the Khaleefeh, with the interpreter. +Having left the presence, they were conducted through the palace, and were shewn +splendidly-caparisoned elephants, a giraffe, lynxes, and other beasts. They were then +clad with robes of honour, and to each of them was brought fifty thousand dirhems, +together with dresses and other presents. It is added, that the ambassadors approached +the palace through a street called "the Street of the Menárehs," in which were a +thousand menárehs, or menarets. It was at the hour of noon; and as they passed, the +muëddins from all these menárehs chanted the call to prayer at the same time, so that +the earth almost quaked at the sound, and the ambassadors were struck with fear.<a name="FNanchor_274" id="FNanchor_274"></a><a href="#Footnote_274" class="fnanchor">274</a></p> + +<p>The Orientals well understand how to give the most striking effect to the jewels +which they display on their dress, &c., on occasions of state. Sir John Malcolm, +describing his reception by the late King of Persia, says, "His dress baffled all description. +The ground of his robes was white; but he was so covered with jewels of an +extraordinary size, and their splendour, from his being seated where the rays of the sun +played upon them, was so dazzling, that it was impossible to distinguish the minute +parts which combined to give such amazing brilliancy to his whole figure."<a name="FNanchor_275" id="FNanchor_275"></a><a href="#Footnote_275" class="fnanchor">275</a></p> + +<p><span class='pagenum'><a name="Page_221" id="Page_221">221</a></span></p> +<p><span class="smcap">Note <a name="III92" id="III92">92.</a></span> As this marriage is described as conducted in an irregular manner, I +need say nothing at present of the ceremonies usually practised on such an occasion.</p> + +<p><span class="smcap">Note <a name="III93" id="III93">93.</a></span> Every person who has visited Eastern cities will bear testimony to the +plausibility of this excuse. I have several times been thrown down by the wide load of +a camel in the streets of Cairo, and seen loads of firewood scraping the houses on both +sides of a street at the same time.</p> + +<p><span class="smcap">Note <a name="III94" id="III94">94.</a></span> Women suspected of infidelity to their husbands have not unfrequently +been thus punished in Egypt in modern times, in violation of the law.</p> + +<p><span class="smcap">Note <a name="III95" id="III95">95.</a></span> "Saạd" signifies "happiness," or "prosperity," and also "happy," or +"prosperous."</p> + +<p><span class="smcap">Note <a name="III96" id="III96">96.</a></span> Pity is of more important service to the Muslim after death than during +life; for the prayers which it inspires increase his happiness in futurity, or diminish +his misery.</p> + +<p><span class="smcap">Note <a name="III97" id="III97">97.</a></span> This allusion to religious faith is peculiarly apt in the mouth of a +Muslim; for the chief dogma of his creed is the denial of any partnership in the Divine +essence. He calls persons of all other religions "mushriks," or those who attribute +partners to God.</p> + +<p><span class="smcap">Note <a name="III98" id="III98">98.</a></span> In the original, she is here called an 'Efreeteh, which is an improper +term.</p> + +<p><span class="smcap">Note <a name="III99" id="III99">99.</a></span> This salutation and its reply are only to be given by and to Muslims.</p> + +<p><span class="smcap">Note <a name="III100" id="III100">100.</a></span> It is implied by this ejaculation that the two ladies were admirable +beauties, evidences of the perfection of their Creator.</p> + +<div class="figcenter" style="width: 382px; position: relative;"><a name="f87" id="f87"></a><img src="images/fig087.png" width="382" height="357" alt="Tail-piece to Notes to Chapter III." title="Tail-piece to Notes to Chapter III." /></div> +<hr /> +<div class="footnote"><p><a name="Footnote_175" id="Footnote_175"></a><a href="#FNanchor_175"><span class="label">175</span></a> See Ḳur-án, ch. ii. v. 96.</p></div> + +<div class="footnote"><p><a name="Footnote_176" id="Footnote_176"></a><a href="#FNanchor_176"><span class="label">176</span></a> See Ḳur-án, ch. ii. v. 96.</p></div> + +<div class="footnote"><p><a name="Footnote_177" id="Footnote_177"></a><a href="#FNanchor_177"><span class="label">177</span></a> El-Ḳazweenee, account of the well of Bábil, in "'Ajáïb el-Makhlooḳát."</p></div> + +<div class="footnote"><p><a name="Footnote_178" id="Footnote_178"></a><a href="#FNanchor_178"><span class="label">178</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 339.</p></div> + +<div class="footnote"><p><a name="Footnote_179" id="Footnote_179"></a><a href="#FNanchor_179"><span class="label">179</span></a> De Sacy's Chrestomathie Arabe, vol. i. pp. 125-131, Arabic text, 2nd ed.</p></div> + +<div class="footnote"><p><a name="Footnote_180" id="Footnote_180"></a><a href="#FNanchor_180"><span class="label">180</span></a> That is, a race-course for sallies of wit and +eloquence on the subject of wine: the word +"kumeyt" being used, in preference to more than +a hundred others that might have been employed, +as signifying "wine," because it bears also the +meaning of "a dark bay horse."</p></div> + +<div class="footnote"><p><a name="Footnote_181" id="Footnote_181"></a><a href="#FNanchor_181"><span class="label">181</span></a> His name is not mentioned in my copy; +but D'Herbelot states it to have been Shems-ed-Deen +Moḥammad Ibn-Bedr-ed-Deen Ḥasan, el-Ḳáḍee; +and writes his surname "Naouagi," or +"Naouahi."</p></div> + +<div class="footnote"><p><a name="Footnote_182" id="Footnote_182"></a><a href="#FNanchor_182"><span class="label">182</span></a> Ch. ii. v. 216.</p></div> + +<div class="footnote"><p><a name="Footnote_183" id="Footnote_183"></a><a href="#FNanchor_183"><span class="label">183</span></a> Ch. iv. v. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_184" id="Footnote_184"></a><a href="#FNanchor_184"><span class="label">184</span></a> Leviticus, ch. x. v. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_185" id="Footnote_185"></a><a href="#FNanchor_185"><span class="label">185</span></a> Ḳur-án, ch. v. v. 92.</p></div> + +<div class="footnote"><p><a name="Footnote_186" id="Footnote_186"></a><a href="#FNanchor_186"><span class="label">186</span></a> Ḥalbet el-Kumeyt, ch. ix.</p></div> + +<div class="footnote"><p><a name="Footnote_187" id="Footnote_187"></a><a href="#FNanchor_187"><span class="label">187</span></a> Idem, khátimeh, or conclusion.</p></div> + +<div class="footnote"><p><a name="Footnote_188" id="Footnote_188"></a><a href="#FNanchor_188"><span class="label">188</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_189" id="Footnote_189"></a><a href="#FNanchor_189"><span class="label">189</span></a> Fakhr-ed-Deen, in De Sacy's Chrestomathie +Arabe, vol. i. p. 23, Arabic text, 2nd ed.</p></div> + +<div class="footnote"><p><a name="Footnote_190" id="Footnote_190"></a><a href="#FNanchor_190"><span class="label">190</span></a> "While tears of blood trickle from the strainer, +the ewer beneath it giggles." (Eṣ-Ṣadr Ibn-El-Wekeel, +quoted in the Ḥalbet el-Kumeyt, ch. +xiii.)—The strainer is called "ráwooḳ."</p></div> + +<div class="footnote"><p><a name="Footnote_191" id="Footnote_191"></a><a href="#FNanchor_191"><span class="label">191</span></a> The Moḥtesib is inspector of the markets, the +weights and measures, and provisions, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_192" id="Footnote_192"></a><a href="#FNanchor_192"><span class="label">192</span></a> Mir-át ez-Zemán, events of the year 295.</p></div> + +<div class="footnote"><p><a name="Footnote_193" id="Footnote_193"></a><a href="#FNanchor_193"><span class="label">193</span></a> In Arabic, "báṭiyeh."</p></div> + +<div class="footnote"><p><a name="Footnote_194" id="Footnote_194"></a><a href="#FNanchor_194"><span class="label">194</span></a> "Baṭṭah."</p></div> + +<div class="footnote"><p><a name="Footnote_195" id="Footnote_195"></a><a href="#FNanchor_195"><span class="label">195</span></a> "Ḳinneeneh."</p></div> + +<div class="footnote"><p><a name="Footnote_196" id="Footnote_196"></a><a href="#FNanchor_196"><span class="label">196</span></a> "Ibreeḳs."</p></div> + +<div class="footnote"><p><a name="Footnote_197" id="Footnote_197"></a><a href="#FNanchor_197"><span class="label">197</span></a> The cup, when full, was generally called +"kás:" when empty, "ḳadaḥ" or "jám." The +name of "kás" is now given to a small glass used +for brandy and liqueurs, and similar to our +liqueur-glass: the glass or cup used for wine is +called, when so used, "koobeh:" it is the same as +that used for sherbet; but in the latter case it is +called "ḳulleh."</p></div> + +<div class="footnote"><p><a name="Footnote_198" id="Footnote_198"></a><a href="#FNanchor_198"><span class="label">198</span></a> "Nuḳuldáns."</p></div> + +<div class="footnote"><p><a name="Footnote_199" id="Footnote_199"></a><a href="#FNanchor_199"><span class="label">199</span></a> "Nuḳl."</p></div> + +<div class="footnote"><p><a name="Footnote_200" id="Footnote_200"></a><a href="#FNanchor_200"><span class="label">200</span></a> "Belaḥ."</p></div> + +<div class="footnote"><p><a name="Footnote_201" id="Footnote_201"></a><a href="#FNanchor_201"><span class="label">201</span></a> "Ruṭab."</p></div> + +<div class="footnote"><p><a name="Footnote_202" id="Footnote_202"></a><a href="#FNanchor_202"><span class="label">202</span></a> Es-Suyooṭee, account of the fruits of Egypt, +in his history of that country (MS. in my possession)</p></div> + +<div class="footnote"><p><a name="Footnote_203" id="Footnote_203"></a><a href="#FNanchor_203"><span class="label">203</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_204" id="Footnote_204"></a><a href="#FNanchor_204"><span class="label">204</span></a> Es-Suyooṭee, account of the fruits of Egypt, +in his history of that country (MS. in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_205" id="Footnote_205"></a><a href="#FNanchor_205"><span class="label">205</span></a> El-Ḳazweenee (MS. in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_206" id="Footnote_206"></a><a href="#FNanchor_206"><span class="label">206</span></a> "Jummár."</p></div> + +<div class="footnote"><p><a name="Footnote_207" id="Footnote_207"></a><a href="#FNanchor_207"><span class="label">207</span></a> "Biṭṭeekh," vulg., "baṭṭeekh."</p></div> + +<div class="footnote"><p><a name="Footnote_208" id="Footnote_208"></a><a href="#FNanchor_208"><span class="label">208</span></a> El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_209" id="Footnote_209"></a><a href="#FNanchor_209"><span class="label">209</span></a> "Móz."</p></div> + +<div class="footnote"><p><a name="Footnote_210" id="Footnote_210"></a><a href="#FNanchor_210"><span class="label">210</span></a> Es-Suyooṭee, <i>ubi suprà</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_211" id="Footnote_211"></a><a href="#FNanchor_211"><span class="label">211</span></a> "Rummán".</p></div> + +<div class="footnote"><p><a name="Footnote_212" id="Footnote_212"></a><a href="#FNanchor_212"><span class="label">212</span></a> Es-Suyooṭee, <i>ubi suprà</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_213" id="Footnote_213"></a><a href="#FNanchor_213"><span class="label">213</span></a> The Arabic names of these fruits are, tuffáḥ +(vulg., tiffáḥ), kummetrè, safarjal, mishmish, +khókh, teen, jummeyz (vulg., jemmeyz), 'eneb, +nabḳ or sidr, 'onnáb (vulg., 'annáb), ijjás or +barḳooḳ, józ, lóz, bunduḳ, fustuḳ, burtuḳán, +nárinj, leymoon, utrujj or turunj and kebbád, toot, +zeytoon, and ḳaṣab es-sukkar.</p></div> + +<div class="footnote"><p><a name="Footnote_214" id="Footnote_214"></a><a href="#FNanchor_214"><span class="label">214</span></a> "Ward."</p></div> + +<div class="footnote"><p><a name="Footnote_215" id="Footnote_215"></a><a href="#FNanchor_215"><span class="label">215</span></a> Ḥalbet el-Kumeyt, ch. xvii.; and Es-Suyooṭee, +account of the flowers of Egypt, in his +history of that country.</p></div> + +<div class="footnote"><p><a name="Footnote_216" id="Footnote_216"></a><a href="#FNanchor_216"><span class="label">216</span></a> Ḥalbet el-Kumeyt, ch. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_217" id="Footnote_217"></a><a href="#FNanchor_217"><span class="label">217</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_218" id="Footnote_218"></a><a href="#FNanchor_218"><span class="label">218</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_219" id="Footnote_219"></a><a href="#FNanchor_219"><span class="label">219</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_220" id="Footnote_220"></a><a href="#FNanchor_220"><span class="label">220</span></a> Es-Suyooṭee, <i>ubi suprà</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_221" id="Footnote_221"></a><a href="#FNanchor_221"><span class="label">221</span></a> The night of the Ascension.</p></div> + +<div class="footnote"><p><a name="Footnote_222" id="Footnote_222"></a><a href="#FNanchor_222"><span class="label">222</span></a> Gabriel, who accompanied the Prophet.</p></div> + +<div class="footnote"><p><a name="Footnote_223" id="Footnote_223"></a><a href="#FNanchor_223"><span class="label">223</span></a> The beast on which he rode from Mekkeh to +Jerusalem previously to his ascension. These +traditions are from Es-Suyooṭee, <i>ubi suprà</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_224" id="Footnote_224"></a><a href="#FNanchor_224"><span class="label">224</span></a> This flower is called "fághiyeh," and, more +commonly, "temer el-ḥennè;" or, according to +some, the fághiyeh is the flower produced by a slip +of temer el-ḥennè planted upside down, and superior +to the flower of the latter planted in the +natural way.</p></div> + +<div class="footnote"><p><a name="Footnote_225" id="Footnote_225"></a><a href="#FNanchor_225"><span class="label">225</span></a> Es-Suyooṭee, <i>ubi suprà</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_226" id="Footnote_226"></a><a href="#FNanchor_226"><span class="label">226</span></a> "Benefsej."</p></div> + +<div class="footnote"><p><a name="Footnote_227" id="Footnote_227"></a><a href="#FNanchor_227"><span class="label">227</span></a> Es-Suyootee.</p></div> + +<div class="footnote"><p><a name="Footnote_228" id="Footnote_228"></a><a href="#FNanchor_228"><span class="label">228</span></a> "Ás," or "narseen."</p></div> + +<div class="footnote"><p><a name="Footnote_229" id="Footnote_229"></a><a href="#FNanchor_229"><span class="label">229</span></a> Es-Suyooṭee.</p></div> + +<div class="footnote"><p><a name="Footnote_230" id="Footnote_230"></a><a href="#FNanchor_230"><span class="label">230</span></a> "Shaḳáïḳ." The "adhriyoon," or "ádharyoon," +is said to be a variety of the anemone.</p></div> + +<div class="footnote"><p><a name="Footnote_231" id="Footnote_231"></a><a href="#FNanchor_231"><span class="label">231</span></a> From the former, or from "noạmán" as signifying +"blood," the anemone was named "shaḳáïḳ +en-noạmán."</p></div> + +<div class="footnote"><p><a name="Footnote_232" id="Footnote_232"></a><a href="#FNanchor_232"><span class="label">232</span></a> "Menthoor," or "kheeree."</p></div> + +<div class="footnote"><p><a name="Footnote_233" id="Footnote_233"></a><a href="#FNanchor_233"><span class="label">233</span></a> Ḥalbet el-Kumeyt, ch. xvii.</p></div> + +<div class="footnote"><p><a name="Footnote_234" id="Footnote_234"></a><a href="#FNanchor_234"><span class="label">234</span></a> "Narjis."</p></div> + +<div class="footnote"><p><a name="Footnote_235" id="Footnote_235"></a><a href="#FNanchor_235"><span class="label">235</span></a> Ḥalbet el-Kumeyt, <i>ubi suprà</i>; Es-Suyooṭee, +<i>ubi suprà</i>; and El-Ḳazweenee.</p></div> + +<div class="footnote"><p><a name="Footnote_236" id="Footnote_236"></a><a href="#FNanchor_236"><span class="label">236</span></a> The Arabic names of these flowers are, +yásemeen, nisreen, zahr (or zahr nárinj), soosan, +reeḥán (or ḥabaḳ), nemám, bahár, uḳ-howán, +neelófar, beshneen, jullanár or julnár, khashkhásh, +khiṭmee, zaạfarán, 'oṣfur, kettán, báḳillà and +lebláb, and lóz.</p></div> + +<div class="footnote"><p><a name="Footnote_237" id="Footnote_237"></a><a href="#FNanchor_237"><span class="label">237</span></a> "Bán," and "khiláf" or "khaláf." Both +these names are applied to the same tree (which, +according to Forskal, differs slightly from the +salix Ægyptiaca of Linnæus) by the author of the +Ḥalbet el-Kumeyt, and by the modern Egyptians.</p></div> + +<div class="footnote"><p><a name="Footnote_238" id="Footnote_238"></a><a href="#FNanchor_238"><span class="label">238</span></a> Ḥalbet el-Kumeyt, ch. xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_239" id="Footnote_239"></a><a href="#FNanchor_239"><span class="label">239</span></a> Idem, ch. xi.</p></div> + +<div class="footnote"><p><a name="Footnote_240" id="Footnote_240"></a><a href="#FNanchor_240"><span class="label">240</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 425.</p></div> + +<div class="footnote"><p><a name="Footnote_241" id="Footnote_241"></a><a href="#FNanchor_241"><span class="label">241</span></a> Ḥalbet el-Kumeyt, ch. xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_242" id="Footnote_242"></a><a href="#FNanchor_242"><span class="label">242</span></a> Soft boots, worn inside the slippers or shoes.</p></div> + +<div class="footnote"><p><a name="Footnote_243" id="Footnote_243"></a><a href="#FNanchor_243"><span class="label">243</span></a> This is so vaguely described by the Arab +lexicographers that I cannot obtain a definite +notion of its form.</p></div> + +<div class="footnote"><p><a name="Footnote_244" id="Footnote_244"></a><a href="#FNanchor_244"><span class="label">244</span></a> Ḥalbet el-Kumeyt, <i>loco laudato</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_245" id="Footnote_245"></a><a href="#FNanchor_245"><span class="label">245</span></a> Halbet el-Kumeyt, ch. xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_246" id="Footnote_246"></a><a href="#FNanchor_246"><span class="label">246</span></a> He was born in the year of the Flight 125, +and died in 213, or, according to some, 188.—Abulfedæ +Annales, vol. ii. pp. 150 and 675.</p></div> + +<div class="footnote"><p><a name="Footnote_247" id="Footnote_247"></a><a href="#FNanchor_247"><span class="label">247</span></a> He was born in the year of the Flight +150, and died in 235.—Idem, adnot., pp. 691 et +seq.; and Mir-át ez-Zemán, events of the year +235.</p></div> + +<div class="footnote"><p><a name="Footnote_248" id="Footnote_248"></a><a href="#FNanchor_248"><span class="label">248</span></a> Mir-át ez-Zemán, events of the year 231. He +died in this year.</p></div> + +<div class="footnote"><p><a name="Footnote_249" id="Footnote_249"></a><a href="#FNanchor_249"><span class="label">249</span></a> I believe this Khaleefeh was El-Ma-moon.</p></div> + +<div class="footnote"><p><a name="Footnote_250" id="Footnote_250"></a><a href="#FNanchor_250"><span class="label">250</span></a> A quarter in Baghdád.</p></div> + +<div class="footnote"><p><a name="Footnote_251" id="Footnote_251"></a><a href="#FNanchor_251"><span class="label">251</span></a> That is, "My master."—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_252" id="Footnote_252"></a><a href="#FNanchor_252"><span class="label">252</span></a> Ḥalbet el-Kumeyt, ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_253" id="Footnote_253"></a><a href="#FNanchor_253"><span class="label">253</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil.</p></div> + +<div class="footnote"><p><a name="Footnote_254" id="Footnote_254"></a><a href="#FNanchor_254"><span class="label">254</span></a> El-Maḳreezee, in De Sacy's Chrestomathie +Arabe, vol. i. p. 265, 2nd ed.</p></div> + +<div class="footnote"><p><a name="Footnote_255" id="Footnote_255"></a><a href="#FNanchor_255"><span class="label">255</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_256" id="Footnote_256"></a><a href="#FNanchor_256"><span class="label">256</span></a> El-Maḳreezee, in his "Khiṭaṭ," and his history +of the Memlook Sulṭáns, translated by Quatremère; +El-Is-ḥáḳee; and D'Ohsson, Tableau Général de +l'Empire Othoman.</p></div> + +<div class="footnote"><p><a name="Footnote_257" id="Footnote_257"></a><a href="#FNanchor_257"><span class="label">257</span></a> D'Ohsson (vol. i. pp. 315 and 316) asserts +the Ḳuṭb to be the chief minister of the Ghós; +and gives an account somewhat different from that +which I offer of the orders under his authority: +but perhaps the Turkish Darweeshes differ from +the Arab in their tenets on this subject.</p></div> + +<div class="footnote"><p><a name="Footnote_258" id="Footnote_258"></a><a href="#FNanchor_258"><span class="label">258</span></a> It is said that "the Nuḳabà are three +hundred; the Nujabà, seventy; the Abdál, forty; +the Akhyár, seven; the 'Omud, four; the Ghós [as +before mentioned,] is one. The Nuḳabà reside in +El-Gharb [Northern Africa to the west of Egypt]; +the Nujabà, in Egypt; the Abdál, in Syria; the +Akhyár travel about the earth; the 'Omud, in the +corners of the earth; the abode of the Ghós is at +Mekkeh. In an affair of need, the Nuḳabà implore +relief for the people; then, the Nujabà; +then, the Abdál; then, the Akhyár; then, the +'Omud; and if their prayer be not answered, the +Ghós implores, and his prayer is answered." (El-Is-ḥáḳee's +History, preface.)—This statement, I +find, rests on the authority of a famous saint of +Baghdád, Aboo-Bekr El-Kettánee, who died at +Mekkeh, in the year of the Flight 322. (Mir-át +ez-Zemán, events of the year above mentioned.)</p></div> + +<div class="footnote"><p><a name="Footnote_259" id="Footnote_259"></a><a href="#FNanchor_259"><span class="label">259</span></a> El-Jabartee's History of Modern Egypt, +vol. ii., obituary of the year 1201 (MS. in my possession).—The +appellation of "the four Ḳuṭbs" is +given in Egypt to the seyyid Aḥmad Rifá'ah, the +seyyid 'Abd-El-Ḳádir El-Geelánee, the seyyid +Aḥmad El-Bedawee, and the seyyid Ibráheem Ed-Dasooḳee, +the founders of the four orders of +darweeshes most celebrated among the Arabs, +called Rifá'eeyeh, Ḳádireeyeh, Aḥmedeeyeh, and +Baráhimeh.</p></div> + +<div class="footnote"><p><a name="Footnote_260" id="Footnote_260"></a><a href="#FNanchor_260"><span class="label">260</span></a> El-Jabartee's History, vol. i., obituary of the +year 1188.</p></div> + +<div class="footnote"><p><a name="Footnote_261" id="Footnote_261"></a><a href="#FNanchor_261"><span class="label">261</span></a> Mir-át ez-Zemán, events of the year 291.</p></div> + +<div class="footnote"><p><a name="Footnote_262" id="Footnote_262"></a><a href="#FNanchor_262"><span class="label">262</span></a> Mir-át ez-Zemán, events of the year 291.</p></div> + +<div class="footnote"><p><a name="Footnote_263" id="Footnote_263"></a><a href="#FNanchor_263"><span class="label">263</span></a> Idem, events of the year 218.</p></div> + +<div class="footnote"><p><a name="Footnote_264" id="Footnote_264"></a><a href="#FNanchor_264"><span class="label">264</span></a> Idem, events of the year 334.</p></div> + +<div class="footnote"><p><a name="Footnote_265" id="Footnote_265"></a><a href="#FNanchor_265"><span class="label">265</span></a> Nuzhet el-Mutaämmil, &c., sect. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_266" id="Footnote_266"></a><a href="#FNanchor_266"><span class="label">266</span></a> These are two very celebrated welees.</p></div> + +<div class="footnote"><p><a name="Footnote_267" id="Footnote_267"></a><a href="#FNanchor_267"><span class="label">267</span></a> The opening chapter of the Ḳur-án.</p></div> + +<div class="footnote"><p><a name="Footnote_268" id="Footnote_268"></a><a href="#FNanchor_268"><span class="label">268</span></a> El-Jabartee's History, vol. iii., events of the +month of Shaạbán, 1215 (A.D. 1800-1801).</p></div> + +<div class="footnote"><p><a name="Footnote_269" id="Footnote_269"></a><a href="#FNanchor_269"><span class="label">269</span></a> Singers of religious odes.</p></div> + +<div class="footnote"><p><a name="Footnote_270" id="Footnote_270"></a><a href="#FNanchor_270"><span class="label">270</span></a> El-Jabartee's History, vol. ii., obituary of the +year 1207, and events of Rejeb, 1200; and vol. iii., +events of Rabeeạ eth-Thánee, 1214.</p></div> + +<div class="footnote"><p><a name="Footnote_271" id="Footnote_271"></a><a href="#FNanchor_271"><span class="label">271</span></a> El-Is-ḥáḳee, reign of El-Mutawekkil.</p></div> + +<div class="footnote"><p><a name="Footnote_272" id="Footnote_272"></a><a href="#FNanchor_272"><span class="label">272</span></a> De Sacy's Chrestomathie Arabe, vol. i. pp. 122, 123, 2nd. ed.</p></div> + +<div class="footnote"><p><a name="Footnote_273" id="Footnote_273"></a><a href="#FNanchor_273"><span class="label">273</span></a> "'Ajáïb el-Makhlooḳát."</p></div> + +<div class="footnote"><p><a name="Footnote_274" id="Footnote_274"></a><a href="#FNanchor_274"><span class="label">274</span></a> Mir-át ez-Zemán, events of the year above mentioned.</p></div> + +<div class="footnote"><p><a name="Footnote_275" id="Footnote_275"></a><a href="#FNanchor_275"><span class="label">275</span></a> Sketches of Persia, vol. ii. p. 129.</p></div> + +<hr /> +<p><span class='pagenum'><a name="Page_222" id="Page_222">222</a></span></p> + +<div class="figcenter" style="width: 598px; position: relative;"><a name="f88" id="f88"></a><img src="images/fig088.png" width="598" height="518" alt="Head-piece to Chapter IV.--Fisherman drawing his Nets" title="Head-piece to Chapter IV.--Fisherman drawing his Nets" /></div> + +<h4>CHAPTER IV.</h4> + +<h6>COMMENCING WITH PART OF THE EIGHTEENTH NIGHT, AND ENDING +WITH PART OF THE TWENTY-FOURTH.</h6> + +<h5>THE STORY OF THE THREE APPLES, &c.<a href="#IV1" class="fnanchor">1</a></h5> + +<p>One night, after the adventure above described, the Khaleefeh +Hároon Er-Rasheed said to Jaạfar, his Wezeer, We will go down to-night +into the city, and inquire respecting the affairs of those who are +at present in authority, and him against whom any one shall complain +we will displace. Jaạfar replied, I hear and obey:—and when the +Khaleefeh had gone forth with him and Mesroor, and they had +passed through several of the market-streets, they proceeded along a +lane, and saw there an old man, with a net and basket upon his head, +and a staff in his hand, walking at his leisure, and reciting these +verses:<span class='pagenum'><a name="Page_223" id="Page_223">223</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">They say to me, Thou shinest among mankind, by thy knowledge, like the moonlight night:</span> +<span class="i0">But I answer, Abstain from thus addressing me, since there is no knowledge without power:</span> +<span class="i0">For if they would pawn me, and my knowledge with me, and all my papers and inkhorn too,</span> +<span class="i0">For one day's food, they would never find the pledge accepted to the day of judgment.</span> +<span class="i0">As for the poor, and his condition, and his whole life, how full of trouble!</span> +<span class="i0">In the summer he fails to earn his food, and in winter he warms himself over the fire-pot.<a href="#IV2" class="fnanchor">2</a></span> +<span class="i0">The dogs follow him wherever he goes, and any reviler, and he cannot repel him.</span> +<span class="i0">If he states his case, and proves himself wronged, the judge will not admit his plea.</span> +<span class="i0">Such, then, being the poor man's life, his fittest place is in the burial-ground.<a href="#IV3" class="fnanchor">3</a></span> +</div> +</div> + +<p>The Khaleefeh, when he heard his recitation, said to Jaạfar, +Observe this poor man, and consider these verses; for they indicate +his necessity. Then approaching the man, he said to him, O sheykh, +what is thine occupation?—O my master, answered the old man, I +am a fisherman, and have a family to maintain, and I went forth +from my house at noon, and have remained until now, but God hath +allotted me nothing wherewith to obtain food for my household; +therefore I have hated myself, and wished for death.—Wilt thou, said +the Khaleefeh, return with us to the river, and station thyself on the +bank of the Tigris, and cast thy net for my luck? If thou wilt do so I +will purchase of thee whatever cometh up for a hundred pieces of gold.—The +fisherman rejoiced when he heard these words, and said, On my +head be your commands: I will return with you.—So he went again to +the river, and cast his net, and, having waited till it sank, drew the cords, +and dragged back the net, and there came up in it a chest, locked and +heavy. When the Khaleefeh saw it, he felt its weight, and found it to +be heavy; and he gave a hundred pieces of gold to the fisherman, +who went away, while Mesroor, assisted by Jaạfar, took up the chest, +and conveyed it, in company with the Khaleefeh, to the palace, where +they lighted the candles, and placed the chest before the Khaleefeh. +Jaạfar and Mesroor then broke it open, and they found in it a basket +of palm-leaves sewed up with red worsted; and they cut the threads, +and saw within it a piece of carpet, and, lifting up this, they found +beneath it an izár,<a href="#IV4" class="fnanchor">4</a> and when they had taken up the izár they discovered +under it a damsel like molten silver, killed, and cut in pieces.</p> + +<p>When the Khaleefeh beheld this, tears ran down his cheeks, and, +looking towards Jaạfar, he exclaimed, O dog of Wezeers, shall people +be murdered in my time, and be thrown into the river, and become<span class='pagenum'><a name="Page_224" id="Page_224">224</a></span> +burdens upon my responsibility? By Allah, I must retaliate for this +damsel upon him who killed her, and put him to death!—Then said +he to Jaạfar, By the truth of my descent from the Khaleefehs of the +sons of El-'Abbás, if thou do not bring to me him who killed this +woman, that I may avenge her upon him, I will crucify thee at the +gate of my palace, together with forty of thy kinsmen!<a href="#IV5" class="fnanchor">5</a> And the +Khaleefeh was enraged.—Grant me, said Jaạfar, a delay of three days.—I +grant thee the delay, replied the Khaleefeh. Jaạfar then went +forth from his presence, and took his route through the city, sorrowful, +and saying within himself, How shall I discover him who killed +this damsel, that I may take him before the Khaleefeh? And if I +take to him any other person, he will become a weight upon my +conscience. I know not what to do.—For three days he remained in +his house, and on the fourth day the Khaleefeh sent to summon him, +and, when he had presented himself before him, said to him, Where +is the murderer of the damsel?—O Prince of the Faithful, answered +Jaạfar, am I acquainted with things hidden from the senses, that I +should know who is her murderer? The Khaleefeh, incensed at this +answer, gave orders to crucify him at the gate of his palace, and commanded +a crier to proclaim through the streets of Baghdád, Whosoever +desireth to amuse himself by seeing the crucifixion of Jaạfar +El-Barmekee, the Wezeer of the Khaleefeh, and the crucifixion of his +kinsmen, at the gate of the Khaleefeh's palace, let him come forth and +amuse himself.—So the people came forth from every quarter to see +the crucifixion of Jaạfar and his kinsmen; and they knew not the +cause of this. The Khaleefeh then gave orders to set up the crosses; +and they did so, and placed the Wezeer and his kinsmen beneath, to +crucify them, and were awaiting the Khaleefeh's permission, while +the people wept for Jaạfar and his relatives.</p> + +<p>But while they were thus waiting, a handsome and neatly-dressed +young man came forward quickly through the crowd, and, approaching +the Wezeer, said to him, Safety to thee from this predicament, O +chief of Emeers, and refuge of the poor! It was I who killed the +woman whom ye found in the chest: kill me therefore for her, and +retaliate her death upon me.—When Jaạfar heard these words, he +rejoiced for his own deliverance, and grieved for the young man: but +while he was speaking to him, lo, an old sheykh pressed hastily +through the crowd to him and the young man, and, having saluted +them, said, O Wezeer, believe not the words of this young man, for no +one killed the damsel but myself; therefore retaliate her death upon<span class='pagenum'><a name="Page_225" id="Page_225">225</a></span> +me. The young man, however, said, O Wezeer, this is an old man, +imbecile through age; he knoweth not what he saith: it was I who +killed her; avenge her therefore upon me.—O my son, said the +sheykh, thou art young, and wilt find pleasure in the world; and I +am old, and satiated with the world: I will be a ransom for thee and +for the Wezeer and his kinsmen; and no one killed the damsel but +myself: by Allah, therefore, hasten to retaliate upon me.</p> + +<p>On witnessing this scene, the Wezeer was astonished; and he +took the young man and the sheykh to the Khaleefeh, and said, O +Prince of the Faithful, the murderer of the damsel hath come.—Where +is he? said the Khaleefeh. This young man, answered Jaạfar, +saith, I am the murderer;—and this sheykh accuseth him of falsehood, +and saith, Nay, but <i>I</i> am the murderer.—The Khaleefeh, looking +towards the sheykh and the young man, said, Which of you killed +this damsel? The young man answered, No one killed her but +myself:—and the sheykh said also, No one killed her but myself. +The Khaleefeh therefore said to Jaạfar, Take them both and crucify +them.—If the murderer be one, replied Jaạfar, to kill the other would +be unjust. The young man then said, By Him who raised the +heavens and spread out the earth, it was I who killed the damsel:—and +he gave an account of the manner of his killing her, and described +what the Khaleefeh had found. The Khaleefeh therefore was convinced +that the young man was he who had killed the damsel; and he +was astonished, and said, What was the cause of thy killing this +damsel unjustly, and of thy confessing the murder without being +beaten,<a href="#IV6" class="fnanchor">6</a> and thy saying, Retaliate her death upon me? The young +man answered as follows:—</p> + +<div class="figcenter" style="width: 558px; position: relative;"><a name="f89" id="f89"></a><img src="images/fig089.png" width="558" height="647" alt="The Young Man presenting the Apples to his Wife" title="The Young Man presenting the Apples to his Wife" /></div> + +<p>Know, O Prince of the Faithful, that this damsel was my wife, +and the daughter of my uncle: this sheykh was her father, and is my +uncle. I married her when she was a virgin, and God blessed me +with three male children by her; and she loved me and served me, and +I saw in her no evil. At the commencement of this month she was +attacked by a severe illness, and I brought to her the physicians, who +attended her until her health returned to her; and I desired them to +send her to the bath; but she said to me, I want something before I +enter the bath, for I have a longing for it.—What is it? said I. She +answered, I have a longing for an apple, to smell it, and take a bite +from it. So I went out immediately into the city, and searched for +the apple, and would have bought it had its price been a piece of +gold: but I could not find one. I passed the next night full of<span class='pagenum'><a name="Page_226" id="Page_226">226</a></span> +thought, and when the morning came I quitted my house again and went +about to all the gardens, one after another; yet I found none in them. +There met me, however, an old gardener, of whom I inquired for the +apple, and he said to me, O my son, this is a rare thing, and not to +be found here, nor anywhere except in the garden of the Prince of +the Faithful at El-Baṣrah, and preserved there for the Khaleefeh. I +returned therefore to my wife, and my love for her so constrained me +that I prepared myself and journeyed fifteen days, by night and day, +in going and returning, and brought her three apples which I purchased +of the gardener at El-Baṣrah for three pieces of gold; and, +going in, I handed them to her; but she was not pleased by them,<span class='pagenum'><a name="Page_227" id="Page_227">227</a></span> +and left them by her side. She was then suffering from a violent +fever, and she continued ill during a period of ten days.</p> + +<p>After this she recovered her health, and I went out and repaired +to my shop, and sat there to sell and buy;<a href="#IV7" class="fnanchor">7</a> and while I was thus +occupied, at mid-day there passed by me a black slave, having in his +hand an apple, with which he was playing: so I said to him, Whence +didst thou get this apple, for I would procure one like it?—Upon +which he laughed, and answered, I got it from my sweetheart: I had +been absent, and came, and found her ill, and she had three apples; +and she said to me, My unsuspecting husband journeyed to El-Baṣrah +for them, and bought them for three pieces of gold:—and I took this +apple from her.—When I heard the words of the slave, O Prince of +the Faithful, the world became black before my face, and I shut up +my shop, and returned to my house, deprived of my reason by +excessive rage. I found not the third apple, and said to her, Where +is the apple? She answered, I know not whither it is gone. I was +convinced thus that the slave had spoken the truth, and I arose, and +took a knife, and throwing myself upon her bosom, plunged the knife +into her: I then cut off her head and limbs, and put them in the +basket in haste, and covered them with the izár, over which I laid a +piece of carpet: then I put the basket in the chest, and, having locked +this, conveyed it on my mule, and threw it with my own hands into +the Tigris.<a href="#IV8" class="fnanchor">8</a></p> + +<p>And now, continued the young man, I conjure thee by Allah, O +Prince of the Faithful, to hasten my death in retaliation for her +murder, as I dread, otherwise, her appeal for vengeance upon me on +the day of resurrection:<a href="#IV9" class="fnanchor">9</a> for when I had thrown her into the Tigris +without the knowledge of any one, I returned to my house, and found +my eldest boy crying, though he knew not what I had done to his +mother: so I said to him, What maketh thee cry?—and he answered, +I took one of the apples that my mother had, and went down with it +into the street to play with my brothers, and a tall black slave snatched +it from me, and said to me, Whence came this to thee? I answered +him, My father made a journey for it, and brought it from El-Baṣrah, +for the sake of my mother; for she is sick: he bought three apples +for three pieces of gold:—but he took it from me and beat me, +and went away with it; and I am afraid that my mother may beat me +on account of the apple.—When I heard my son's story, I discovered +that the slave had forged a lie against the daughter of my uncle, and +found that she had been killed unjustly; and as I was weeping<span class='pagenum'><a name="Page_228" id="Page_228">228</a></span> +bitterly for what I had done, this sheykh, my uncle and her father, +came to me, and I informed him of the event; and he seated himself +by me, and wept. We wept until midnight, and continued our +mourning for her five days, ceasing not to the present day to bewail +her death. By the honour of thine ancestors, therefore, hasten my +death, to retaliate her murder upon me.</p> + +<p>The Khaleefeh wondered at the young man's story, and said, By +Allah, I will not put to death any but the wicked slave; for the +young man is excusable. Then looking towards Jaạfar, he said to him, +Bring before me this wicked slave who hath been the cause of the +catastrophe; or, if thou bring him not, thou shalt be put to death in +his stead. So the Wezeer departed weeping, and saying, Whence shall +I bring him? Not every time that the jar is struck doth it escape +being broken! I have no stratagem to employ in this affair: but He +who delivered me in the first case may deliver me in the second. By +Allah, I will not go out from my house for three days; and the Truth, +whose perfection be extolled, will do what He willeth!—So he +remained in his house three days, and on the fourth day he caused the +Ḳáḍee to be brought, and made his testamentary arrangements; and +as he was bidding farewell to his children, and weeping, lo, the messenger +of the Khaleefeh came and said to him, The Prince of the +Faithful is in a most violent rage, and hath sent me to thee; and he +hath sworn that this day shall not pass until thou art put to death if +thou do not bring to him the slave.</p> + +<p>On hearing this, Jaạfar wept, and his children wept with him; +and when he had bidden them all farewell except his youngest +daughter, he approached her for the same purpose. He loved her +more than all his other children; and he pressed her to his bosom, +and wept at the thought of his separation from her; but, in doing +this, he felt something round in her pocket, and said to her, What is +in thy pocket? She answered, O my father, it is an apple; our slave +Reyḥan<a href="#IV10" class="fnanchor">10</a> brought it, and I have had it four days; he would not give +it me until he had received from me two pieces of gold.—At this +mention of the slave and the apple, Jaạfar rejoiced, and exclaimed, O +ready Dispeller of trouble!<a href="#IV11" class="fnanchor">11</a>—and immediately he ordered that the +slave should be brought before him. He was therefore brought in, +and he said to him, Whence came this apple?—O my master, he +answered, I went out five days ago, and, entering one of the by-streets +of the city, I saw some children playing, and one of them had this +apple: and I snatched it from him, and beat him; and he cried, and<span class='pagenum'><a name="Page_229" id="Page_229">229</a></span> +said, That belongs to my mother, and she is sick: she wanted my +father to bring her an apple, and he made a journey to El-Baṣrah, and +brought back for her three apples which he bought for three pieces of +gold; and I took this to play with it:—then he cried again; but, +paying no regard to him, I took it away and brought it hither; and +my little mistress bought it of me for two pieces of gold.—When he +heard this story, Jaạfar was filled with wonder at discovering that this +distressing event, and the murder of the damsel, had been occasioned +by his slave; and he took the slave and went with him to the +Khaleefeh, who ordered that the story should be committed to writing, +and published.</p> + +<div class="figcenter" style="width: 520px; position: relative;"><a name="f90" id="f90"></a><img src="images/fig090.png" width="520" height="621" alt="The Wezeer finding the Apple" title="The Wezeer finding the Apple" /></div> + +<p>Jaạfar then said to him, Wonder not, O Prince of the Faithful, at +his tale, for it is not more extraordinary than the story of the Wezeer<span class='pagenum'><a name="Page_230" id="Page_230">230</a></span> +Noor-ed-Deen, and Shems-ed-Deen, his brother.—What story, said +the Khaleefeh, can be more wonderful than this?—O Prince of the +Faithful, replied Jaạfar, I will not relate it to thee unless on the condition +that thou exempt my slave from the punishment of death. The +Khaleefeh said, I give thee his blood:—and Jaạfar, thereupon, commenced +the relation of the story as follows:—</p> + +<h5>THE STORY OF NOOR-ED-DEEN AND HIS SON, AND OF SHEMS-ED-DEEN +AND HIS DAUGHTER.</h5> + +<p>Know, O Prince of the Faithful, that there was, in Cairo,<a href="#IV12" class="fnanchor">12</a> a +Sulṭán,<a href="#IV13" class="fnanchor">13</a> just and beneficent, who had a wise and well-informed Wezeer, +possessing a knowledge of the affairs of the world, and of the art of +government. This minister was an aged man, and he had two sons, +like two moons: the name of the elder was Shems-ed-Deen, and that +of the younger, Noor-ed-Deen;<a href="#IV14" class="fnanchor">14</a> and the latter was more distinguished +than the former by handsomeness and comeliness: there was no one +in his day more handsome, so that the fame of his charms spread +through the neighbouring regions, and some of the inhabitants of +those parts travelled to his country merely to obtain a sight of him. +And it came to pass that their father died, and the Sulṭán mourned +for him, and, turning his regards towards the two sons, took them +into his favour, invested them with robes of honour, and said to them, +Ye two are instated in your father's office:—at which they rejoiced, and +kissed the ground before him. They observed the ceremonies of +mourning<a href="#IV15" class="fnanchor">15</a> for their father during a period of a whole month, and +entered upon the office of Wezeers, each of them discharging the +duties of this station for a week at a time; and whenever the +Sulṭán had a desire to go forth on a journey, he took one of them +with him.</p> + +<p>Now it happened, one night, that the Sulṭán purposed commencing +a journey on the following morning; and it was the turn of the elder +Wezeer to accompany him; and as the two brothers were conversing +together that night, the elder said, O my brother, it is my wish that +we should both marry on one night.—Do, O my brother, as thou +desirest, answered the younger; and I will comply with that which +thou shalt say. So they agreed to do this. The elder then said to +his brother, If God so decree that we obtain the betrothal of two +maidens, and accomplish our marriage on the same night, and they<span class='pagenum'><a name="Page_231" id="Page_231">231</a></span> +give birth to children on the same day, and God will that thy wife +have a son, and my wife have a daughter, we will marry them to each +other, for they will be cousins.—And what, O my brother, said Noor-ed-Deen, +wilt thou require of my son as the dowry of thy daughter? +He answered, I will require of thy son, as the dowry of my daughter, +three thousand pieces of gold, and three gardens, and three farms; for +if the young man make any other contract than this, it will not be +proper. But when Noor-ed-Deen heard this proposal, he exclaimed, +What is this dowry that thou imposest upon my son? Dost thou not +know that we are two brothers, and that we are both Wezeers, of one +dignity? It were incumbent on thee to offer thy daughter to my son as +a free gift, without any dowry; for thou knowest that the male is more +honourable than the female, and my child is a male, and by him shall +our memory be preserved: not by thy daughter.—What sayest thou +of her? asked his brother.—That our memory will not be preserved +by her among the nobles, answered Noor-ed-Deen. But thou desirest, +added he, to act with me according to the opinion of him who saith, +If thou desire to drive away a person who would buy, demand of him +a high price.—I see thee, replied Shems-ed-Deen, to have committed +a fault, in making thy son more honourable than my daughter: thou +art doubtless deficient in judgment, and destitute of good disposition, +seeing that thou mentionest the partnership in the office of Wezeer, +when I admitted thee not to share it with me excepting in my pity for +thee, and that thou mightest assist me: but talk as thou wilt: since +thou hast said this, by Allah, I will not marry my daughter to thy +son, though thou offer me her weight in gold.—On hearing these +words of his brother, Noor-ed-Deen was enraged, and said, I will not +marry my son to thy daughter.—I will not accept him as a husband +for her, replied Shems-ed-Deen; and if I were not purposing a journey, +I would do to thee deeds that should serve as warnings to others: +however, when I return, God will do what He willeth.—When Noor-ed-Deen +heard this, he was full of anger, and became unconscious of +existence: but he concealed his feelings; and each of the two brothers +passed the night apart from the other; and in the morning the Sulṭán +set out on his journey, and, crossing over to the island,<a href="#IV16" class="fnanchor">16</a> proceeded +towards the Pyramids, accompanied by the Wezeer Shems-ed-Deen.</p> + +<p>Noor-ed-Deen passed that night in a state of the utmost rage; and +when the morning came he arose, and, having performed the morning-prayers, +went to his closet and took out from it a pair of small saddle-bags, +which he filled with gold; and as he reflected upon the words of<span class='pagenum'><a name="Page_232" id="Page_232">232</a></span> +his brother, and the contempt which he had shewn him, and the pride +that he had manifested towards him, he repeated these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Travel. Thou wilt find a friend in the place of him thou leavest; and fatigue thyself; for by labour are the sweets of life obtained.</span> +<span class="i0">To a man of intelligence and education there is no glory in a constant residence: therefore quit thy native place, and go abroad.</span> +<span class="i0">I have observed that the stagnation of water corrupteth it; if it floweth, it becometh sweet; but otherwise, it doth not.</span> +<span class="i0">If the full moon never set, the eye of the contemplative would not on every occasion pay regard to it:</span> +<span class="i0">The lions, if they left not the forest, would capture no prey; and the arrow, if it quitted not the bow, would not strike the mark:</span> +<span class="i0">The grains of gold upon their native bed are regarded as mere dust; and the aloes-wood, where it groweth, is a kind of firewood:</span> +<span class="i0">If exported, it becometh an object of high demand; but if not, it attaineth no kind of distinction.</span> +</div> +</div> + +<p>He then ordered one of his young men to saddle for him a dapple +mule, tall, and of quick pace; and he did so, placing upon her a +saddle adorned with gold, with stirrups of Indian steel, and housings +of the velvet of Iṣpahán; and she resembled a bride displayed before +her husband. He ordered him also to place upon her a carpet of silk, +and a prayer-carpet,<a href="#IV17" class="fnanchor">17</a> and to put the saddle-bags beneath the latter; +and when this was done, he said to the young man and the slaves, I +have a desire to take a ride for my amusement outside the city, towards +the province of Ḳalyoob, and shall be absent three nights; and let +none of you follow me, for my heart is contracted.</p> + +<div class="figcenter" style="width: 598px; position: relative;"><a name="f91" id="f91"></a><img src="images/fig091.png" width="598" height="325" alt="The Pyramids" title="The Pyramids" /></div> + +<p>Having thus said, he mounted his mule in haste, and, taking with +him a small supply of food, departed from the city, turning his face +towards the open country. The hour of noon overtook him not until<span class='pagenum'><a name="Page_233" id="Page_233">233</a></span> +he entered the city of Bilbeys, where he alighted to repose himself and +rest his mule, and ate; after which he took from this place what he +required for himself, and some provender for his mule, and, having +placed these provisions upon her, went forth again into the plain, and +before noon on the second following day, he entered Jerusalem.<a href="#IV18" class="fnanchor">18</a> Here +he alighted again, and rested himself and his beast, and ate: he then +placed his saddle-bags under his head, and spread his carpet, and +slept, still overcome by anger. He passed the night in this place; +and in the morning he remounted, and he continued to urge on his +mule until he arrived at Aleppo,<a href="#IV19" class="fnanchor">19</a> where he alighted at a Ḳhán, and +remained three days to give rest to himself and his mule, and to enjoy +the air of the place: which having done, he determined to prosecute +<span class='pagenum'><a name="Page_234" id="Page_234">234</a></span>his journey, and mounted his mule, and went forth. He knew not +whither to direct his course; but travelled on until he arrived at the +city of El-Baṣrah; and scarcely was he aware that the night had overtaken +him, when he alighted there at a Khán, where he took off the +saddle-bags from the mule, and spread the prayer-carpet, committing +the mule, with her equipage, to the care of the door-keeper, and ordering +him to walk her about a little.</p> + +<div class="figcenter" style="width: 523px; position: relative;"><a name="f92" id="f92"></a><img src="images/fig092.png" width="523" height="627" alt="The Mule of Noor-ed-Deen" title="The Mule of Noor-ed-Deen" /></div> + +<p>The door-keeper did so; and it happened that the Wezeer of El-Baṣrah, +sitting at a window of his palace, saw the mule, and, observing +her costly equipage, thought that she must belong to some Wezeer or +King; and as he attentively regarded her he was surprised, and said to +one of his pages, Bring before me that door-keeper. So the page +went and brought him; and the door-keeper, approaching, kissed the +ground before him. The Wezeer, who was an aged person, then said +to this man, Who is the owner of this mule, and what is his appearance?—O +my lord, answered the door-keeper, her owner is a young +man of elegant person, of the sons of the merchants, and of a dignified +and grave aspect. On hearing this, the Wezeer arose, and, mounting +his horse,<a href="#IV20" class="fnanchor">20</a> went to the Khán, and introduced himself to the young +man, who, as soon as he saw him approaching, rose to meet him, and +embraced him. The Wezeer, after he had alighted from his horse, +saluted him and welcomed him, and, seating him by his side, said to +him, Whence, O my son, hast thou come; and for what purpose?—O +my lord, answered Noor-ed-Deen, I have come from the city of Cairo: +my father was Wezeer there; and he hath departed to receive the +mercy of God;—and he informed him of all that had happened to him +from first to last, adding, I have determined that I will not return until +I shall have seen all the cities and countries of the world.—O my son, +replied the Wezeer, obey not the suggestions of thy mind, lest thou +expose thyself to destruction; for the countries are waste, and I fear +on thy account the issues of fortune. So saying, he ordered that +the saddle-bags should be placed again on the mule, together with the +carpet of silk and the prayer-carpet, and took Noor-ed-Deen with him +to his house, where he lodged him in an elegant apartment, and treated +him with honour and kindness; and, conceiving a strong affection for +him, said to him, O my son, I have become an old man, and I have +no male child; God, however, hath blessed me with a daughter who +resembleth thee in comeliness, and I have rejected many persons who +have been her suitors: but now, love for thee hath entered my heart; +wilt thou then take my daughter as thy hand-maid to serve thee, and<span class='pagenum'><a name="Page_235" id="Page_235">235</a></span> +be her husband? If thou consent to this, I will go up to the Sulṭán +of El-Baṣrah, and will say to him, This is the son of my brother;—and +I will introduce thee to him, that I may make thee Wezeer in my +place, and I will remain in my house; for I am now aged.—Noor-ed-Deen, +on hearing this proposal of the Wezeer of El-Baṣrah, hung down +his head, and then answered, I hear and obey.</p> + +<div class="figcenter" style="width: 382px; position: relative;"><a name="f93" id="f93"></a><img src="images/fig093.png" width="382" height="248" alt="Noor-ed-Deen after the Bath" title="Noor-ed-Deen after the Bath" /></div> + +<p>The Wezeer rejoiced at his assent, and ordered his servants to +prepare for him a repast, and to decorate the great saloon<a href="#IV21" class="fnanchor">21</a> which was +furnished for the reception of the chiefs of the Emeers. He then called +together his friends, and invited the great officers of the state, and the +merchants of El-Baṣrah; and when they had come into his presence, +he said to them, I had a brother who was Wezeer in the land of Egypt, +and God blessed him with two sons; and me, as ye know, He hath +blessed with a daughter: now my brother enjoined me to marry +my daughter to one of his sons, and I consented to do so; and when +she attained a fit age for marriage, he sent to me one of his sons, who +is this young man here present. As soon, therefore, as he had come, +I desired to perform the marriage-contract between him and my +daughter, and that he should introduce himself to her here in my +house.—Excellently hast thou done! they replied. They then drank +sherbet of sugar, and the pages sprinkled rose-water upon them, and +they departed: after which, the Wezeer ordered his servants to conduct +Noor-en-Deen to the bath, and gave him a suit of his best clothes,<a href="#IV22" class="fnanchor">22</a> +and sent to him the napkins and cups and perfuming-vessels, and +everything else that he required. So when he came out from the bath, +he put on the suit of clothes, and appeared like the full moon; and he +mounted his mule, and, returning to the palace, alighted and presented +himself before the Wezeer, and kissed his hand: and the Wezeer +welcomed him, saying, Arise, and introduce thyself this night to thy<span class='pagenum'><a name="Page_236" id="Page_236">236</a></span> +wife; and to-morrow I will go up with thee to the Sulṭán, and I pray +that God may bless thee with every kind of happiness. Noor-ed-Deen +therefore arose, and went to his wife, the daughter of the Wezeer.—Thus +did it happen to Noor-ed-Deen.</p> + +<p>As to his brother, he continued a while journeying with the Sulṭán, +and when he returned, and found not his brother, he inquired of the +servants respecting him, and they answered, On the day of thy +departure with the Sulṭán, he mounted his mule, caparisoned as for +a procession of state, and said, I am going towards the province of +Ḳalyoob, and shall be absent a day or two days; for my heart is contracted; +therefore let none of you follow me:—and from the day on +which he went forth, to the present day, we have heard no tidings of +him. Upon this the heart of Shems-ed-Deen was troubled at the +separation of his brother, and he grieved excessively for his loss, saying +within himself, The cause of this is nothing else than my having +spoken harshly to him in my conversation on the night before my +departure with the Sulṭán; and probably his mind was disturbed, and +he went on a journey: I must therefore send after him. He then +went up and related this event to the Sulṭán, who wrote letters and +sent them to his vicegerents in all the provinces: but Noor-ed-Deen +had traversed distant regions during the absence of his brother with +the Sulṭán: therefore the messengers, when they had gone with the +letters, returned without having obtained any information respecting +him. So Shems-ed-Deen despaired of his brother, and said, I have +enraged my brother by what I said to him concerning the marriage of +the children. Would that I had not done so! This was not occasioned +but by my want of sense and judgment!—And soon after this, he +demanded in marriage the daughter of one of the merchants of Cairo, +and performed the marriage-contract between himself and her, and +introduced himself to her: and it happened that the night when this +event took place was the same night on which Noor-ed-Deen introduced +himself to his wife, the daughter of the Wezeer of El-Baṣrah: this +being in accordance with the will of God, whose name be exalted, that +He might execute his decree upon his creatures.</p> + +<p>The event was as they both had said: for it came to pass that the +two wives conceived by them: the wife of Shems-ed-Deen, the Wezeer, +of Egypt, gave birth to a daughter, than whom there was not seen, in +that country, one more beautiful; and the wife of Noor-ed-Deen gave +birth to a son, one more beautiful than whom was not seen in his time: +as the poet hath said:<span class='pagenum'><a name="Page_237" id="Page_237">237</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">If beauty came to be compared with him, it would hang down its head in shame;</span> +<span class="i0">Or if it were said, O beauty, hast thou seen the like?—it would answer, The equal of this I have not.</span> +</div> +</div> + +<p>So they named him Ḥasan;<a href="#IV23" class="fnanchor">23</a> and on the seventh day after his birth, +they made entertainments and spread repasts such as were fit for the +sons of Kings<a href="#IV24" class="fnanchor">24</a> after which the Wezeer of El-Baṣrah took with him +Noor-ed-Deen, and went up with him to the Sulṭán; and when he +came into his presence he kissed the ground before him; and Noor-ed-Deen, +being eloquent in tongue, and firm of heart, and comely in +person and in actions, recited these words of the poet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">This is he whose justice extendeth to all men, and who hath overrun and subdued every region.</span> +<span class="i0">Be thankful for his benefits; for they are not mere benefits; but they are strings of jewels on the necks of his people;</span> +<span class="i0">And kiss his fingers; for they are not mere fingers; but they are the keys of the supplies of Providence.</span> +</div> +</div> + +<p>The Sulṭán treated them both with honour, and, having thanked +Noor-ed-Deen for his address, said to his Wezeer, Who is this young +man? The Wezeer therefore related to him his story from beginning +to end, and added, This is the son of my brother.—How is it, said the +Sulṭán, that he is the son of thy brother, and we have not before heard +of him? The Wezeer answered, O our lord the Sulṭán, I had a +brother who was Wezeer in the land of Egypt, and he died, leaving two +sons: the elder succeeded to his father's office, as Wezeer, and this his +younger son came to me; and I swore that I would not marry my +daughter to any but him: so, when he came, I married him to her. +He is a young man, and I am now aged; my hearing is impaired, and +my judgment faileth: it is my wish, therefore, that our lord the Sulṭán +would instate him in my office, seeing that he is the son of my brother +and the husband of my daughter, and a person worthy of the dignity +of Wezeer; for he is endowed with knowledge and judgment.—The +Sulṭán, upon this, looked towards him, and, being pleased with him, +approved of the advice of the Wezeer that he should promote him to +that office; so he bestowed it upon him, and ordered that a magnificent +dress of honour should be given to him, and one of the best of the +mules upon which he was himself accustomed to ride, allotting him also +supplies and salaries; and Noor-ed-Deen kissed the hand of the +Sulṭán, and descended with his father-in-law to their house, both in +high delight, and saying, Verily the birth of this child is fortunate. +On the following day Noor-ed-Deen went again to the King, and +kissed the ground, and the Sulṭán ordered him to sit in the place of<span class='pagenum'><a name="Page_238" id="Page_238">238</a></span> +the Wezeer: so he sat, and occupied himself with the affairs of his +office, and examined the cases of the people, and their suits, according +to the custom of Wezeers: and the Sulṭán, observing him, was surprised +at his conduct, and the acuteness of his understanding, and his +good judgment. He attentively considered his qualities, and loved +him, and advanced him in his favour: and when the court was dissolved, +Noor-ed-Deen returned to his house, and related what had +passed to his father-in-law, who was rejoiced at hearing it.</p> + +<div class="figcenter" style="width: 500px; position: relative;"><a name="f94" id="f94"></a><img src="images/fig094.png" width="500" height="360" alt="The Old Wezeer instructing his Grandchild" title="The Old Wezeer instructing his Grandchild" /></div> + +<p>The old Wezeer ceased not to superintend the rearing of the child, +who was named Ḥasan, for many days, while Noor-ed-Deen was constantly +occupied with the affairs of his office, so that he left not the +Sulṭán by day nor by night; and the King increased his salaries and +supplies until his circumstances became ample: he had ships which +made voyages under his orders with merchandise and other things, +and he founded numerous estates, and made water-wheels<a href="#IV25" class="fnanchor">25</a> and gardens. +Thus did he until his son Ḥasan was four years of age, when the old +Wezeer, the father of his wife, died; and he conveyed his corpse with +great pomp, and decently deposited it in the earth. He then turned +his thoughts towards the education of his son; and when the child +had gained strength, he brought him a tutor to teach him in his own +house, charging him to instruct him and educate him well; and the +tutor did so, and taught him various useful sciences, after he had +passed some years in learning the Ḳur-án. Ḥasan meanwhile increased +in loveliness and beauty, and elegance of person. The tutor continued<span class='pagenum'><a name="Page_239" id="Page_239">239</a></span> +to educate him in his father's palace; and from the time that he +arrived at adolescence he went not out of the Wezeer's palace, until +his father took him one day, and, having clad him in one of the richest +of his dresses, mounted him on one of his best mules, and conducted +him to the Sulṭán, and introduced him. When the King beheld +Ḥasan Bedr-ed-Deen,<a href="#IV26" class="fnanchor">26</a> the son of the Wezeer Noor-ed-Deen, he was +astonished at his beauty; and the people, when he passed by them +for the first time, going up with his father to the King, were amazed +at his surpassing beauty and loveliness, and elegance of person. The +Sulṭán, as soon as he saw him, loved him, and bestowed marks of +favour upon him, and said to his father, O Wezeer, thou must bring +him with thee every day. The Wezeer answered, I hear and obey;—and +returned with his son to his abode; and he continued every day +to go up with him to the Sulṭán until the youth attained the age of +fifteen years.</p> + +<p>His father, the Wezeer Noor-ed-Deen, then fell sick, and called +him into his presence, and said to him, O my son, know that this world +is a perishable abode, and the world to come is an everlasting abode. +I wish to give thee some precepts, and do thou understand what I am +about to say to thee, and incline thy heart to it.—And he began to +counsel him respecting the proper mode of conducting himself in +society, and the due management of his affairs; and when he had done +so, he reflected upon his brother and his native place and country, and +wept at the thought of his separation from those he loved; his tears +flowing: and he said, O my son, hear my words. I have a brother<a href="#IV27" class="fnanchor">27</a> +in Cairo, and I quitted him and departed against his will.—He then +took a piece of paper,<a href="#IV28" class="fnanchor">28</a> and wrote upon it all that had happened to +him from first to last, together with the date of his marriage and introduction +to the daughter of the Wezeer, and the date of his arrival at +El-Baṣrah and his interview with its Wezeer; and, having added some +strict admonition, he said to his son, Keep this charge, for the paper +on which it is written containeth an account of thine origin and thy +rank and lineage; and if any evil accident befall thee, repair to Cairo, +and inquire for thine uncle, and salute him, and inform him that I +died in a strange land, ardently desiring that I could see him. Therefore +Ḥasan Bedr-ed-Deen took the paper, and, having folded it, and +wrapped it in a piece of waxed cloth,<a href="#IV29" class="fnanchor">29</a> sewed it between the lining and +the outer cloth of his cap,<a href="#IV30" class="fnanchor">30</a> and wept for his father, that he should be +parted from him in his youth.</p> + +<p>Noor-ed-Deen then said to his son,<a href="#IV31" class="fnanchor">31</a> I charge thee that thou be<span class='pagenum'><a name="Page_240" id="Page_240">240</a></span> +not familiar with any one; for in retirement is security. Divinely +gifted was the poet who said,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">There is none in thy time whose friendship thou shouldst covet; nor any intimate who, when fortune is treacherous, will be faithful.</span> +<span class="i0">Live then apart, and rely upon no man: I have given thee, in these words, good advice, and sufficient.</span> +</div> +</div> + +<p>Accustom thyself to taciturnity: occupy thyself with thine own affairs, +and use not many words: for the poet saith,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Taciturnity is an ornament, and in silence is security: therefore, when thou speakest, be not loquacious:</span> +<span class="i0">For if thou repent once of thy silence, thou wilt assuredly repent many times of thy speech.</span> +</div> +</div> + +<p>Beware of drinking wine; for it is the source of every kind of mischief. +The poet<a href="#IV32" class="fnanchor">32</a> saith on this subject,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I have abandoned wine and those who drink it; and have become the friend of such as condemn it.</span> +<span class="i0">Wine leadeth astray from the path of rectitude, and openeth the doors to evil.</span> +</div> +</div> + +<p>Hate no man, and oppress none; for oppression is base. The poet +saith,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Oppress not if thou hast the power to do so; for oppression will eventually bring thee repentance:</span> +<span class="i0">Thine eye will sleep while the oppressed, wakeful, will call for vengeance upon thee; and the eye of God sleepeth not.</span> +</div> +</div> + +<p>Despise thy wealth, but not thyself: yet bestow not wealth save upon +him who deserveth it. If thou keep it, it will keep thee; but if thou +squander it, it will ruin thee; and then wilt thou need the assistance +of the least of mankind. It hath been said by the poet,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">When my wealth faileth, no friend assisteth me; but when it aboundeth, all men are my friends.</span> +<span class="i0">How many enemies for the sake of wealth have consorted with me! And my companion, in the time of want, hath abandoned me!</span> +</div> +</div> + +<p>In this manner he continued to admonish his son Ḥasan Bedr-ed-Deen +until his spirit departed. The house became a scene of mourning, +and the Sulṭán and all the Emeers grieved for him; and they +buried him. They continued their mourning during a period of two +months, and the son of Noor-ed-Deen rode not out nor went to the +court nor presented himself before the Sulṭán; and the King instated +one of the Chamberlains in his place, and appointed a new Wezeer in +the place of his father, and ordered this Wezeer to put seals upon all +the houses of Noor-ed-Deen, and upon his wealth and all his buildings +and other possessions.<a href="#IV33" class="fnanchor">33</a> So the new Wezeer went with the Chamber<span class='pagenum'><a name="Page_241" id="Page_241">241</a></span>lains +to the house of the Wezeer Noor-ed-Deen, to seal its door and to +arrest his son Ḥasan Bedr-ed-Deen, and bring him before the Sulṭán, +that he might do to him what his judgment required. But there was +among the troops one of the memlooks of the deceased Wezeer Noor-ed-Deen; +and he could not endure that the son of his master should +be thus treated: he therefore repaired to Ḥasan Bedr-ed-Deen, whom +he found with downcast head and mourning heart, on account of the +death of his father, and acquainted him with what had passed. Ḥasan +asked him, Will the execution of the order be delayed long enough for +me to enter my house,<a href="#IV34" class="fnanchor">34</a> and take somewhat of my worldly possessions +by which to obtain support during my exile? But the memlook +answered, Save thyself:—and when Ḥasan heard these words, he +covered his head with the skirt of his robe, and, going forth on foot, +fled of the city: and he heard the people saying, The Sulṭán hath +sent the new Wezeer to the house of the deceased Wezeer, to seal his +wealth and other possessions, and to arrest his son Ḥasan Bedr-ed-Deen, +and bring him before him that he may put him to death:—and +the people were mourning for him on account of his beauty and loveliness. +So when he heard what they said, he took a course that he had +not intended, and, not knowing whither to go, walked on until destiny +urged him to the tomb of his father.</p> + +<div class="figcenter" style="width: 544px; position: relative;"><a name="f95" id="f95"></a><img src="images/fig095.png" width="544" height="345" alt="Noor-ed-Deen and his Son" title="Noor-ed-Deen and his Son" /></div> + +<p>Entering the burial-ground, he bent his way among the tombs +until he seated himself at that of his father, where he removed his +skirt from over his head. And as he was sitting there, a Jew of El-Baṣrah +approached, and said to him, Wherefore, O my master, do I +see thee thus changed? He answered, I was just now sleeping, and I +beheld my father reproaching me for having failed to visit his tomb:<span class='pagenum'><a name="Page_242" id="Page_242">242</a></span> +wherefore I rose in alarm, fearing that the day would pass without +my visiting it, and so the occurrence would distress me. The Jew +then said to him, O my master, thy father despatched some vessels +with merchandise, and some of them have returned; and it is my wish +to purchase of thee the cargo of every vessel that hath arrived for a +thousand pieces of gold;—and so saying, he took out a purse filled +with gold, and counted out from it a thousand pieces, which he paid to +Ḥasan the son of the Wezeer, and said to him, Write me a paper, and +seal it. So Ḥasan took a paper, and wrote upon it, The writer of this +paper, Ḥasan Bedr-ed-Deen, the son of the Wezeer Noor-ed-Deen, hath +sold to the Jew such a one the whole cargo of every one of his father's +vessels that hath returned from her voyage, for a thousand pieces of +gold, and hath received the price in advance. And after he had taken +a copy<a href="#IV35" class="fnanchor">35</a> of it, the Jew went away with the paper; and Ḥasan wept, +reflecting upon his former state of dignity and favour. At length the +night closed in upon him, and sleep overtook him, and he remained +asleep at his father's tomb until the moon rose when his head rolled +from the tomb, and he lay and slept on his back, his face shining in +the moonlight.</p> + +<div class="figcenter" style="width: 558px; position: relative;"><a name="f96" id="f96"></a><img src="images/fig096.png" width="558" height="676" alt="Bedr-ed-Deen at his Father's Tomb" title="Bedr-ed-Deen at his Father's Tomb" /></div> + +<p>Now the burial-ground was inhabited by believing Jinn; and a +Jinneeyeh, coming forth, saw the face of Ḥasan as he lay asleep, and +when she beheld him, was surprised at his beauty and loveliness, and +exclaimed, Extolled be Allah's perfection! This youth is like none +but the virgins of paradise!—She then soared into the air, to perform +her accustomed circuits, and saw an 'Efreet on his flight. She saluted +him, and he returned her salutation; and she said to him, Whence +comest thou? He answered from Cairo:—and she said to him, Wilt +thou go with me to behold the beauty of the youth who is sleeping +in the burial-ground? He replied, Yes. So they went together; and +when they had descended into the burial-ground, she said to him, +Hast thou seen in the course of thy life a person like this?—And the +'Efreet looked upon him, and exclaimed, Extolled be the perfection of +Him unto whom none is to be compared! But, O my sister, he +added, if thou desire, I will relate to thee what I have seen.—Tell me, +she replied: so he said, I have seen a person resembling this youth in +the land of Egypt; and that person is the daughter of the Wezeer. +The King had heard of her, and demanded her of her father, the +Wezeer Shems-ed-Deen, in marriage; but he answered him, O our lord +the Sulṭán, accept my excuse, and pity my grief; for thou knowest +that my brother Noor-ed-Deen departed from us, and we know not<span class='pagenum'><a name="Page_243" id="Page_243">243</a></span> +where he is; and that he shared with me the office of Wezeer; and +the cause of his departure was this, that I was sitting conversing with +him on the subject of marriage, and he was angry with me, and in +anger went away:—and he related to the King all that had passed +between them; adding, This was the cause of his indignation, and I +have been under an oath that I will not marry my daughter to any +but the son of my brother from the day that her mother gave birth to +her; and that was about fifteen years ago: and lately I heard that my +brother had married the daughter of the Wezeer of El-Baṣrah, and +obtained a son by her; and I will not marry my daughter to any but +him, in honour of my brother. After I had heard this, I recorded the<span class='pagenum'><a name="Page_244" id="Page_244">244</a></span> +date of my marriage, and of my wife's conception, and of the birth of +this daughter: she is intended for the son of her uncle; and of other +maidens there are plenty.—But when the Sulṭán heard these words of +the Wezeer, he was violently enraged, and said, How is it that such a +one as myself demandeth in marriage a daughter from one like thee, +and thou withholdest her from him, and excusest thyself by an absurd +pretext? By my head, I will not marry her but to one of less consideration +than myself, in scorn of thy pride!—And the King had a +humpbacked groom, with a hump before and a hump behind; and he +ordered him to be brought, and affianced him to the daughter of the +Wezeer, commanding that he should introduce himself to her this night, +and be conducted in pompous procession. I left him in the midst of +the memlooks of the Sulṭán, who were surrounding him with lighted +candles in their hands, laughing at him and mocking him, at the door +of the bath, while the daughter of the Wezeer was sitting weeping in +the midst of the dye-women<a href="#IV36" class="fnanchor">36</a> and tire-women.<a href="#IV37" class="fnanchor">37</a> She resembles more +than any other person this youth. They have prohibited her father +from going to her; and I have never seen, O my sister, a more ugly +wretch than this humpback: but as to the maiden, she is more beautiful +than this youth.</p> + +<p>To this story of the 'Efreet, the Jinneeyeh answered, Thou liest; +for this youth is the most beautiful of the people of his age. But the +'Efreet replied, By Allah, O my sister, the maiden is more beautiful +than he: however, none but he is suited to her; for they resemble +each other, and probably are brother and sister, or cousins; and how +will she be thrown away upon this humpback! She therefore said to +him, O my brother, let us place ourselves beneath him and lift him up +and take him to the maiden of whom thou speakest, and see which of +the two is more beautiful. The 'Efreet answered, I hear and obey: +this proposal is right, and there can be no better determination than +this which thou hast chosen; therefore I will carry him. So he lifted +him up, and soared into the sky, and the Jinneeyeh flew by his side +until he descended with him in the city of Cairo, where he placed him +upon a maṣṭabah,<a href="#IV38" class="fnanchor">38</a> and roused him from his sleep.<a href="#IV39" class="fnanchor">39</a></p> + +<p>When, therefore, he awoke, and found that he was not at his +father's tomb in the land of El-Baṣrah, he looked to the right and left, +and perceived that he was in a city that was not El-Baṣrah, and would +have cried out, but the 'Efreet winked to him, and, lighting for him +a candle, said to him, Know that I have brought thee hither, and I +desire to do thee a service for the sake of God: take, therefore, this<span class='pagenum'><a name="Page_245" id="Page_245">245</a></span> +candle, and go with it to yonder bath, and mix with the people there, +and proceed with them until thou arrivest at the saloon of the bride; +then go before, and enter the saloon, and fear no one; and when thou +hast entered, station thyself on the right of the humpbacked bridegroom; +and whenever the tire-women and singing-women and dye-women +come to thee, put thy hand into thy pocket: thou wilt find it +full of gold, and do thou take it by the handful and throw it to them; +and imagine not that thou wilt put thy hand in and not find it filled +with gold: give therefore to every one who cometh to thee by the +handful, and fear nothing; but rely upon Him who created thee; for +this will not be through thine own strength or power, but through +the strength of God, and his power.</p> + +<div class="figcenter" style="width: 538px; position: relative;"><a name="f97" id="f97"></a><img src="images/fig097.png" width="538" height="576" alt="The 'Efreet, attended by the Jinneeyeh, carrying off Bedr-ed-Deen" title="The 'Efreet, attended by the Jinneeyeh, carrying off Bedr-ed-Deen" /></div> + +<p>On hearing these words of the 'Efreet, Ḥasan Bedr-ed-Deen said, +What is this event, and what manner of kindness is this? And he +went with his candle to the bath, where he found the humpback +mounted on his horse; and he joined himself to the party, in the<span class='pagenum'><a name="Page_246" id="Page_246">246</a></span> +same garb in which he had arrived, and with the same comely appearance; +being attired with a ṭarboosh<a href="#IV40" class="fnanchor">40</a> and turban, and a farajeeyeh<a href="#IV41" class="fnanchor">41</a> +interwoven with gold. He proceeded with the pompous train, and +every time that the singing-women stopped for the people to give +them money, he put his hand into his pocket, and found it filled with +gold, and took it by the handful and threw it into the tambourine,<a href="#IV42" class="fnanchor">42</a> +for the singing-women and tire-women, filling the tambourine with +pieces of gold: and the singing-women were amazed, and the people +wondered at his beauty and loveliness. Thus he continued to do +until they arrived at the house of the Wezeer, when the chamberlains +drove back the people, and prevented their entrance; but the singing-women +and tire-women said, By Allah, we will not enter unless this +youth enter with us, for he hath overwhelmed us with his favours, and +the bride shall not be displayed unless he be present:—and upon this +they entered with him into the saloon of the festivity, and seated him, +in spite of the humpbacked bridegroom. All the ladies of the Emeers +and Wezeers and Chamberlains were ranged in two rows, each lady +holding a large lighted candle, and having her head-veil drawn across +the lower part of her face: thus they stood in two rows, to the right +and the left, from the foot of the couch of the bride to the upper end +of the leewán that adjoined the chamber from which the bride was to +come forth. And when the ladies beheld Ḥasan Bedr-ed-Deen and +his beauty and loveliness, his face shining like the crescent of the +moon, the hearts of all of them inclined to him, and the female singers +said to all the women who were present, Know that this charming +youth hath given us nothing but red gold; therefore fail not to serve +him properly, and obey him in whatever he shall say. The women +crowded round him to gaze at his charms, and their minds were overpowered +by astonishment at his beauty, and each of them wished that +she might be in his bosom for a year or a month or an hour: they +removed the veils from their faces, and their hearts were perplexed, +and they said, Joy to the person to whom this youth belongeth, or to +the person over whom he is lord! Then they imprecated evil upon the +humpbacked groom and him who was the cause of his marriage to that +lovely maiden; and every time that they prayed for blessings upon +Ḥasan Bedr-ed-Deen, they imprecated misfortunes upon the humpback.</p> + +<p>The singing-women then beat the tambourines, and the tire-women +approached with the daughter of the Wezeer in the midst of +them. They had perfumed her with sweet scents and essences, and +clad her, and adorned her hair and neck with various ornaments,<span class='pagenum'><a name="Page_247" id="Page_247">247</a></span> +decking her with garments such as were worn by the ancient monarchs +of Persia. Among these was a loose gown embroidered with red gold, +presenting the forms of wild beasts and birds, hanging down over her +other clothes; and round her neck was a necklace worth thousands, +composed of jewels such as neither a King of El-Yemen nor a Cæsar +ever collected: she was like the moon shining in its fourteenth +night, and when she approached she resembled a Ḥooreeyeh.<a href="#IV43" class="fnanchor">43</a> Extolled +be the perfection of him who created her so splendid a being! +The women encompassed her, and appeared like stars; she, in the +midst of them, being as the moon when the clouds have withdrawn +from before it. Meanwhile, Ḥasan Bedr-ed-Deen remained sitting, +with the company gazing at him; and as the bride approached with a +dignified and graceful gait, the humpbacked groom rose to her, to kiss +her; but she turned aside from him, and went and stood before +Ḥasan, the son of her uncle. The company laughed at this; and +when they beheld her turn towards Ḥasan Bedr-ed-Deen, and saw him +put his hand into his pocket and take out handfuls of gold and throw +it into the tambourine of the singing-women, they were delighted, and +said, We wish that this bride were thine:—and he smiled. All this +time the humpbacked groom was alone, looking like an ape; and +every time that they lighted his candle it went out again, and he was +confounded, and remained sitting in the dark, full of secret indignation, +with all the company surrounding him, while the lighted candles +presented an appearance of beauty that was most admirable, so that +every person of reflection was amazed at their splendour. But as to +the bride, she raised her hands towards heaven, and said, O Allah, +make this to be my husband, and relieve me from this humpbacked +groom!—The tire-women then proceeded to display the bride in +different dresses, to the seventh suit, before Ḥasan Bedr-ed-Deen of +El-Baṣrah, the humpbacked groom remaining alone; and when they +had finished this ceremony they gave permission to the company to +depart: so all who were present at the festivity, both women and +children, went out, except Ḥasan Bedr-ed-Deen and the humpbacked +groom; after which the tire-women conducted the bride to an +inner chamber, to take off her ornaments and outer robes, and to +prepare her for the bridegroom's visit.</p> + +<p>Upon this, the humpbacked groom approached Ḥasan Bedr-ed-Deen, +and said to him, O my master, thou hast made us happy by thy +company this night, and overwhelmed us with thy favours; but now +wherefore dost thou not rise and go to thy house without thy being<span class='pagenum'><a name="Page_248" id="Page_248">248</a></span> +ejected? He answered, In the name of Allah;—and rose, and went +out from the door: but the 'Efreet met him, and said unto him, Stay, +O Bedr-ed-Deen; and when the humpback retires into the private +closet, enter thou and seat thyself in the bride-chamber; and when the +bride cometh, say to her, I am thy husband; and the King had not +recourse to this stratagem from any other motive than his fearing for +thee the effect of the eye;<a href="#IV44" class="fnanchor">44</a> and this whom thou hast seen is one of +our grooms:—then approach her, and uncover her face, and fear no +evil from any one.</p> + +<p>While Bedr-ed-Deen was thus conversing with the 'Efreet, lo, the +groom entered the closet, and seated himself; and immediately the +'Efreet rose before him, from the trough of water that was in the +closet,<a href="#IV45" class="fnanchor">45</a> in the form of a mouse, and + +<span class="figleft2" style="width: 215px; position: relative;"><a name="f98a" id="f98a"></a><img src="images/fig098a.png" width="215" height="473" alt="Transformations" title="Transformations" /></span> +<span class="figleft3" style="width: 359px; position: relative;"><a name="f98b" id="f98b"></a><img src="images/fig098b.png" width="359" height="181" alt="Transformations" title="Transformations" /></span> + +cried Zeek!—What brought thee here? +said the humpback. The mouse then +increased in size, and became like a cat; +and then increased, and became a dog, +and cried, 'Owh! 'Owh! At the sight of +this the groom was terrified, and exclaimed, +Get away, thou unlucky!<a href="#IV46" class="fnanchor">46</a> +The dog, however, still increased and +swelled until it became an ass, and +brayed in his face, crying, Háḳ! Háḳ!—upon +which the groom, in terror, cried +out, Come to my aid, O people of the +house! But lo, the ass increased, and +became like a buffalo, and, stopping up +the place before him, spoke with the +speech of a son of Adam, and said, Wo +be to thee, O humpback! O filthiest +of grooms! Upon this the groom was +seized with a colick, and seated himself +upon the slabs, and his teeth knocked +together. The 'Efreet +then said to him. +Hath the earth become +narrow to thee, +that thou wouldst +marry none but my +mistress? But the + +<span class="figleft" style="width: 173px; position: relative;"><a name="f99" id="f99"></a><img src="images/fig099.png" width="173" height="310" alt="Transformations" title="Transformations" /></span> + +groom was silent.<span class='pagenum'><a name="Page_249" id="Page_249">249</a></span> +Return me an answer, said the 'Efreet, or I +will make thine abode to be in the dust!—By +Allah, then answered the groom, I am not +in fault; for they compelled me, and I knew +not that she had a lover among the buffaloes; +but now I repent before Allah and before thee. +Then the 'Efreet said, I swear by Allah that if +thou depart now from this place, or utter a + +<span class="figright" style="width: 208px; position: relative;"><a name="f100" id="f100"></a><img src="images/fig100.png" width="208" height="619" alt="Bedr-ed-Deen and his Bride" title="Bedr-ed-Deen and his Bride" /></span> + +word before the sun hath risen, I will slay +thee: and when the sun hath risen go thy +way, and never return to this house. And he +seized the humpbacked groom, and, placing +his head upside +down upon the +slabs, and his feet upwards, said to him, +Remain here, and I will watch thee until +sunrise.—Thus did it happen to the +humpback.</p> + +<p>Now, as to Ḥasan Bedr-ed-Deen of +El-Baṣrah, he left the humpback and +the 'Efreet contending together, and, +entering the house, seated himself in the +bride-chamber; and lo, the bride approached, +accompanied by an old woman, +who stopped at the door of the chamber, +and said, O Aboo-Shiháb,<a href="#IV47" class="fnanchor">47</a> rise, and +take thy bride; and I commend thee to +the care of Allah. Then the old woman +went away, and the bride, whose name +was Sitt-el-Ḥosn,<a href="#IV48" class="fnanchor">48</a> advanced to the upper +end of the chamber. Her heart was +broken, and she said within herself, By +Allah, I will not suffer him to caress me +though my spirit depart from me! But +when she had proceeded to the upper +end of the chamber, she beheld Bedr-ed-Deen, +and said, My beloved, until this +hour art thou remaining? I had said +within myself, perhaps thou and the +humpbacked groom are to share me +between you.—What, said he, should give<span class='pagenum'><a name="Page_250" id="Page_250">250</a></span> +the groom access to thee, and wherefore should he be my partner in +the possession of thee?—Who, then, she asked, is my husband? +Thou or he?—O my mistress, answered Bedr-ed-Deen, we did not +this for any other purpose than to make a jest of him, and that we +might laugh at him; for when the tire-women and the singing-women +and thy family beheld thine admirable beauty, they feared +for us the effect of the eye, and thy father hired him for ten pieces +of gold, in order that he might divert from us the eye; and now he +hath departed. When Sitt-el-Ḥosn heard these words of Bedr-ed-Deen, +she smiled, and uttered a gentle laugh, and said, By Allah, +thou hast extinguished my fire! Take me then, I conjure thee, and +press me to thy bosom.—And they embraced each other.</p> + +<p>Not long after this, the 'Efreet said to the Jinneeyeh, Arise, and +place thyself beneath the youth, and let us convey him back, lest the +morning overtake us; for the time is near. So she advanced towards +him, and, placing herself beneath his skirt, as he lay asleep, took him +up, and flew away with him, in the state in which she found him, clad +only in his shirt, and pursued her flight with the 'Efreet by her side. +But God gave permission to some angels to cast at the 'Efreet a +shooting-star of fire, and he was burnt. The Jinneeyeh, however, +escaped unhurt, and deposited Bedr-ed-Deen in the place over which +the shooting-star had burnt the 'Efreet. She would not pass beyond +it, fearing for his safety; and as destiny had appointed, this place +was Damascus: so she placed him by one of the gates of this city, +and flew away.</p> + +<div class="figcenter" style="width: 558px; position: relative;"><a name="f101" id="f101"></a><img src="images/fig101.png" width="558" height="593" alt="Gate of Damascus" title="Gate of Damascus" /></div> + +<p>When daylight therefore came, and the gates were opened, the +people, coming forth, beheld a beautiful youth clad in his shirt, and +with a cotton skull-cap without a turban. In consequence of his +having been so long wakeful, he was now immersed in sleep; and +when the people saw him, some said, Would that he had waited till he +had put on his clothes!—another said, Objects of pity are the children +of men of condition! Probably this youth hath just come forth from +his drinking-place, on account of some business, and intoxication hath +overcome him, and he hath wandered from the place to which he would +go until he arrived at the gate of the city, and, finding it locked, hath +slept here.—They had expressed various opinions respecting him, and +were wondering at his case, when Bedr-ed-Deen awoke. Perceiving +that he was at the gate of a city, and surrounded by men, he was +astonished, and said, Where am I, O good people; and what is the +cause of your assembling around me, and what hath befallen me<span class='pagenum'><a name="Page_251" id="Page_251">251</a></span> +among you? They answered, We saw thee at the call to morning-prayer +lying at this gate asleep; and we know nothing more of thy +case. Where wast thou sleeping this last night?—By Allah, O people, +he replied, I was sleeping this last night in Cairo.—On hearing this, +one of them said, Dost thou eat ḥasheesh?<a href="#IV49" class="fnanchor">49</a> Another said, Thou art +mad. How couldst thou be passing the night in Cairo, and be +sleeping in the morning at the city of Damascus?—He said to them, +By Allah, O good people, I will tell you no falsehood: I was last +night in the land of Egypt, and the day before I was at El-Baṣrah. +One of them said, This is a wonderful thing! Another said, This +youth is mad. And they clapped their hands at him, and, conversing +together, said, Alas, for his youth! By Allah, there is no denying +his madness!—They then said to him, Return to thy reason. But he +replied, I was yesterday a bridegroom in the land of Egypt.—Probably +thou hast dreamt, said they, and hast seen this of which thou speakest<span class='pagenum'><a name="Page_252" id="Page_252">252</a></span> +in thy sleep. And Ḥasan was confounded, and said, By Allah, this +was not a dream: and where is the humpbacked groom who was sitting +with us, and the purse of gold that I had? And where are my clothes +and my drawers?—He then rose, and entered the city, and proceeded +through its great thoroughfare-streets and market-streets; and the +people crowded round him and paraded him: so he entered the shop +of a cook. Now this cook was a robber,<a href="#IV50" class="fnanchor">50</a> whom God had caused to +repent of his unlawful actions, and he had opened a cook's shop; and +all the people of Damascus feared him on account of his boldness; +therefore, when they saw that the youth had entered this shop, they +left him, being afraid.</p> + +<p>When the cook beheld Ḥasan Bedr-ed-Deen, and observed his +beauty and comeliness, love for him entered his heart, and he said to +him, Whence art thou, O young man? Relate to me thy story; for +thou art become dearer to me than my soul.—So he related to him all +that had happened, from beginning to end: and the cook said to him, +O my master Bedr-ed-Deen, know that this is a wonderful event and +an extraordinary story; but, O my son, conceal thy case until God +dispel thy trouble, and remain with me in this place; and as I have +not a son, I will adopt thee as such. Bedr-ed-Deen replied, Let it be +as thou desirest, O uncle. And immediately the cook went out to the +mart, and bought for Bedr-ed-Deen costly clothes, and put them on +him: he then went to the Ḳáḍee, and made a declaration that he was +his adopted son:<a href="#IV51" class="fnanchor">51</a> so Ḥasan Bedr-ed-Deen became known throughout +the city of Damascus as the son of the cook; and he sat with him in +the shop to receive the money, and in this situation he remained.</p> + +<p>Now as to Sitt-el-Ḥosn, when daybreak came and she awoke, she +found not Ḥasan Bedr-ed-Deen remaining with her, and, imagining +that he would soon return, she sat a while expecting him; and lo, her +father came in to her, troubled at that which had befallen him from +the Sulṭán, and at his having married his daughter by force to one of +his servants, the humpbacked groom; and he said within himself, I +will kill this girl if she have suffered the wretch to caress her. So he +advanced to the bride-chamber, and, stopping at the door, said, O +Sitt-el-Ḥosn! She answered, Well, O my master!—and came forth +to him, walking with a vacillating gait, through joy, and kissed the +ground before him; and her countenance beamed with increased splendour +in consequence of her union with that gazelle. When her father, +therefore, saw her in this state, he exclaimed to her, O thou base +creature! art thou delighted with this groom? On hearing these<span class='pagenum'><a name="Page_253" id="Page_253">253</a></span> +words of her father, Sitt-el-Ḥosn smiled, and replied, By Allah, it is +enough that thou hast done, and that the people laugh at me, and +put me on an equality with this groom, who is not, in my estimation, +of the value of a paring of one of my finger-nails; but as to my +husband—by Allah, I never in the course of my life passed a night +more delightful than that which I have just passed in his company: +therefore jest not with me by mentioning that humpback.—When her +father heard what she said he was filled with rage; his eyes glared so +that little appeared of them but the white, and he said to her, Wo to +thee! What are these words that thou sayest? Verily the humpbacked +groom hath passed the night with thee!—I conjure thee by +Allah, she rejoined, that thou mention him not. May Allah reject +him, and reject his father! Continue not then to mock me by mentioning +him; for the groom was only hired for ten pieces of gold, and +he took his hire and departed; and I came and entered the bride-chamber, +and beheld my husband seated, after the singing-women had +displayed me before him; and he threw them red gold until he had +enriched the poor who were present. I have reclined upon the bosom of +my gentle-hearted husband, with the black eyes and the joined eyebrows.—When +her father heard this, the light became darkness before his +face, and he exclaimed to her, O thou abandoned one! What is this +that thou sayest? Where is thy reason?—O my father, she replied, +thou hast broken my heart in pieces! Wherefore dost thou pay no +attention? This of whom I spake is my husband, and he hath retired +to his private closet.</p> + +<p>So her father went thither, in a state of astonishment, and, entering +the closet, found the humpbacked groom with his head upon the slabs +and his feet turned upwards; and the Wezeer was confounded at the +sight, and said, Is not this the humpback?—and he spoke to him; +but the humpback returned no answer, thinking that it was the 'Efreet +who addressed him. The Wezeer, therefore, cried out at him with a +loud voice, and said to him, Speak, or I will cut off thy head with this +sword! Upon which the humpback exclaimed, By Allah, O sheykh +of the 'Efreets, from the time that thou placedst me here I have not +raised my head: I conjure thee therefore that thou shew favour to +me!—The Wezeer, on hearing the humpback thus address him, said +to him, What sayest thou? I am the father of the bride, and I am +not an 'Efreet.—Then said the humpback, My life is not in thy hand, +nor art thou able to take my soul; so go thy way before he come to +thee who hath treated me in this manner. Ye would not marry me<span class='pagenum'><a name="Page_254" id="Page_254">254</a></span> +to any but the mistress of buffaloes and the mistress of 'Efreets! +May Allah, then, confound him who married me to her, and confound +him who was the cause of it!—Then did the humpbacked groom +address the Wezeer, the father of the bride, again, saying, Allah confound +him who was the cause of this!—Rise, said the Wezeer, and +depart from this place.—Am I mad, he replied, that I should go with +thee without the permission of the 'Efreet? For he said to me, When +the sun shall have risen go thy way.—Hath the sun then risen or +not? For I cannot depart from my place until the sun hath risen.—Upon +this the Wezeer said to him, Who brought thee to this place? +He answered, I came hither yesterday, and a dust rose from the midst +of the water, and cried out, and increased in bulk until it became of +the size of a buffalo, and said to me words that entered my ear. Leave +me, therefore, and go. Allah confound the bride and him who married +me to her!—The Wezeer then approached him, and dragged him forth, +and he went out running, doubting whether the sun had risen, and +went up to the Sulṭán, and informed him of that which had happened +to him with the 'Efreet.</p> + +<p>But as to the Wezeer, the father of the bride, he returned with his +reason perplexed respecting the case of his daughter, and said to her, +O my daughter, reveal to me thy story. She replied, The elegant +person before whom I was displayed remained with me; and if thou +believe me not, see this is his turban, twisted just as it was, upon the +chair,<a href="#IV52" class="fnanchor">52</a> and his drawers are under the bed, and in them is something +wrapped up: I know not what it is. So, when her father heard this, +he entered the bride-chamber, and found the turban of Ḥasan Bedr-ed-Deen, +the son of his brother; and taking it up, he turned it over, +and said, This is such a turban as is worn by Wezeers, except that +it is of the Móṣilee<a href="#IV53" class="fnanchor">53</a> kind. He then observed an amulet sewed in his +red cloth cap; and he unsewed it; and he took the drawers, and +found the purse containing the thousand pieces of gold, and, opening +this, he discovered in it a paper, which, when he had read it he saw to +be a copy of the Jew's contract, with the name of Ḥasan Bedr-ed-Deen +the son of Noor-ed-Deen of Cairo; and he found also the thousand +pieces of gold. But when he read the paper he cried aloud and fell +down in a swoon; and as soon as he recovered, and understood the +case, he was astonished, and exclaimed, There is no deity but God, +who is able to do whatsoever He willeth! Then said he, O my +daughter, knowest thou who hath become thy husband? She +answered, No.—He is the son of my brother, said he, and the son of<span class='pagenum'><a name="Page_255" id="Page_255">255</a></span> +thine uncle; and these thousand pieces of gold are thy dowry. +Extolled be the perfection of God! Would that I knew how this +event hath happened!—Then he opened the amulet that was sewed +up, and found in it a paper written by the hand of his brother Noor-ed-Deen +of Cairo, the father of Ḥasan Bedr-ed-Deen: and when he +beheld the hand-writing of his brother he repeated this couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I behold their footsteps, and melt with desire, and pour forth my tears upon the places they have trodden,</span> +<span class="i0">Begging of Him who hath afflicted me by their separation, that He will bless me some day by a reunion.</span> +</div> +</div> + +<div class="figcenter" style="width: 555px; position: relative;"><a name="f102" id="f102"></a><img src="images/fig102.png" width="555" height="391" alt="The Wezeer Shems-ed-Deen recovering from a Swoon" title="The Wezeer Shems-ed-Deen recovering from a Swoon" /></div> + +<p>So saying, he read the paper, and found in it the date of his marriage +to the daughter of the Wezeer of El-Baṣrah, and that of his first +introduction to her, and a record of his age at the time of his death, +and the date of the birth of his son Ḥasan Bedr-ed-Deen; and he +wondered, and shook with delight; and, comparing what had happened +to his brother with the events that had happened to himself, he found +that they corresponded exactly: his marriage and the marriage of his +brother agreed in date, and their first visits to their respective wives in +like manner; as also the birth of Bedr-ed-Deen, the son of his brother, +and the birth of his daughter Sitt-el-Ḥosn. He took the two papers, +and, going up with them to the Sulṭán, he acquainted him with all +that had happened from the first of the case to the last; and the King +was astonished, and ordered that the case should be immediately +recorded. The Wezeer then remained in expectation of the son of his +brother; but he met with no tidings of him: so he said, By Allah, I<span class='pagenum'><a name="Page_256" id="Page_256">256</a></span> +will do a deed that none hath done before me:—and he took an ink-case +and a pen, and wrote an inventory of the furniture of the house, +describing the money-chest as having been in such a place, and a +certain curtain in such another place, and everything in the house in +like manner; and he folded up the paper, and ordered that all the +furniture should be stored up; and he took the turban with its +ṭarboosh, and also the farajeeyeh and the purse, and kept them +himself.</p> + +<p>After this, in due time, the daughter of the Wezeer gave birth to +a son like the moon, resembling his father in beauty and symmetry +and splendour and loveliness. They received him from his mother, +and blackened the edges of his eyes with koḥl,<a href="#IV54" class="fnanchor">54</a> and delivered him to +the nurses, and named him 'Ajeeb.<a href="#IV55" class="fnanchor">55</a> His day was as a month; and his +month, as a year;<a href="#IV56" class="fnanchor">56</a> and when seven years had passed over him, his +grandfather committed him to a schoolmaster, whom he charged to +educate him with great care. He continued at the school four years, +and used to fight with his schoolfellows, and abuse them, saying to +them, Who among you is like me? I am the son of the Wezeer of +Cairo.—So the boys went together to complain to the monitor of that +which they suffered from 'Ajeeb; and the monitor said to them, I will +teach you something to say to him when he cometh, and he shall +repent of his coming to the school; and it is this: to-morrow, when +he is come, seat yourselves around him, and say to one another, By +Allah, none shall play with us at this game excepting him who shall +tell us the name of his mother and that of his father; and he who +knoweth not the name of his mother and that of his father is illegitimate; +therefore he shall not play with us. Accordingly, on the +following morning they came to the school, and 'Ajeeb was there; +and the boys surrounded him, and said as the monitor had directed +them, and they all agreed to the proposal; and one said, My name is +Májid, and my mother is 'Alawee, and my father is 'Ezz-ed-Deen:—then +another said after the same manner, and another, and so on, until +the turn came to 'Ajeeb; and he said to them, My name is 'Ajeeb, +and my mother is Sitt-el-Ḥosn, and my father is Shems-ed-Deen, the +Wezeer of Cairo:—and they said to him, By Allah, the Wezeer is not +thy father. 'Ajeeb replied, the Wezeer is my father indeed:—and +upon this the boys laughed at him, and clapped their hands at him, +saying, Thou knowest not who is thy father: get away from us, therefore; +for none shall play with us excepting him who knoweth the +name of his father:—and immediately the boys dispersed from around<span class='pagenum'><a name="Page_257" id="Page_257">257</a></span> +him, and made a jest of him. In consequence of this treatment his +heart became contracted, and he was almost choked with crying; and +the monitor said to him, Dost thou really consider as thy father him who +is thy grandfather, the Wezeer, the father of thy mother Sitt-el-Ḥosn? +Thy father thou knowest not, nor do we know him; for the Sulṭán married +her to the humpbacked groom, and the Jinn came and prevented +him: so, if thou know not thy father, they will regard thee among +them as illegitimate. Dost thou not see that the son of the woman +who is coveted as a wife knoweth his father? The Wezeer of Cairo is +thy grandfather; and as to thy father, we know him not, nor dost +thou: return therefore to thy reason.</p> + +<div class="figcenter" style="width: 538px; position: relative;"><a name="f103" id="f103"></a><img src="images/fig103.png" width="538" height="382" alt="The School" title="The School" /></div> + +<p>Upon this, 'Ajeeb went immediately to his mother, Sitt-el-Ḥosn, +and complained to her, and wept; and his weeping prevented his +speaking: and when his mother heard his complaint and his crying, +her heart was inflamed for him, and she said to him, O my son, what +maketh thee weep? Tell me thy story.—So he told her what he had +heard from the boys and from the monitor, and said to her, O my +mother, who is my father? She answered him, Thy father is the +Wezeer of Cairo. But he said, He is not my father: tell me not, +therefore, what is false; for the Wezeer is thy father; not mine: who +then is my father? If thou do not tell me truly; I will kill myself +with this dagger.—And when his mother heard the mention of his +father, she wept at the allusion to the son of her uncle, and remembering +the amiable qualities of Ḥasan Bedr-ed-Deen of El-Baṣrah, and<span class='pagenum'><a name="Page_258" id="Page_258">258</a></span> +what had happened to herself and him, she recited an ode commencing +thus:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">They excited love in my heart, and departed; and far distant hath their abode become!</span> +<span class="i0">Reason forsook me when they withdrew, and sleep and patience abandoned me.</span> +</div> +</div> + +<p>And she wept and cried out, and her son did the same; and lo, the +Wezeer entered. His heart burned within him when he beheld their +state, and he said to them, What causeth you to weep? She acquainted +him therefore with the treatment that her son had experienced from +the other boys of the school; and he, also, wept, and called to mind +what had happened to his brother and himself and his daughter, and +he knew not the mystery of the case. Then suddenly he arose, and, +going up to the council-chamber, presented himself before the King, +and related to him the story, begging his permission to travel eastwards +to the city of El-Baṣrah, that he might make inquiries respecting +the son of his brother; and requesting also of the Sulṭán that he +would write letters for him to all the countries through which he +might pass, that, if he found the son of his brother in any place, he +might take him away. And he wept before the Sulṭán, and the heart +of the King was moved with compassion for him, and he wrote for +him letters to all the regions and countries; upon which the Wezeer +rejoiced, and, having offered up a prayer for the Sulṭán, took leave +of him.</p> + +<p>He descended immediately and prepared for the journey, and, +taking with him all that he required, together with his daughter and +her son 'Ajeeb, travelled the first day and the second and the third, +and proceeded until he arrived at the city of Damascus, and beheld it +with its trees and streams celebrated by the poets. He alighted in +the open space called Meydán el-Ḥaṣbà; and, when he had pitched +his tents, said to his servants, We will take rest here two days. So +the servants entered the city to gratify their various desires; one to +sell, another to buy, a third to enter the bath, and a fourth to visit +the mosque of the Benee-Umeiyeh, which hath not in the world its +equal. 'Ajeeb also entered the city, accompanied by his eunuch, in +order to amuse themselves; and the eunuch walked behind 'Ajeeb, +having in his hand a whip that would strike down a camel. And +when the people of Damascus beheld 'Ajeeb, and his elegance of form +and perfect beauty, and observed him to be endowed with admirable +loveliness, and with kindness of manner, more bland than the northern<span class='pagenum'><a name="Page_259" id="Page_259">259</a></span> +zephyr, sweeter than limpid water to the thirsty, and more pleasant +than health to the diseased, they followed him, running after him in +crowds; and some sat waiting in the streets to see him pass. Thus +did they until the slave, as destiny had ordained, stopped before the +shop of 'Ajeeb's father, Ḥasan Bedr-ed-Deen, in which the cook who +had acknowledged him as his adopted son in the presence of the +Ḳáḍees and witnesses had established him; and this cook had died, +and left him all his property, together with his shop.<a href="#IV57" class="fnanchor">57</a></p> + +<p>When the slave stopped there on this day, the servants also stopped +with him: and Ḥasan Bedr-ed-Deen beheld his son, and was charmed +with him, observing his extreme beauty: his soul yearned towards him +with natural sympathy, and his heart clung to him. He had just +prepared a conserve of pomegranate-grains, sweetened with sugar; +and the affection divinely inspired increased in him; so he called out +in ecstasy, and said, O my master, O thou who hast captivated my +heart and soul, and to whom my affections are drawn by sympathy! +wilt thou come in to me and refresh my heart and eat of my food? +And when he had said this, his eyes overflowed with involuntary tears, +and he reflected upon his past experience and his condition at the +present time. When 'Ajeeb heard the address of his father, his heart +was in like manner drawn towards him by sympathy, and he looked +towards the eunuch, and said to him, Verily my heart is moved with +sympathy for this cook: he seemeth to have parted with a son: come +in with us, therefore, that we may refresh his heart and eat his offering +of hospitality: perhaps God, through our so doing, may accomplish +our union with our father. But the eunuch replied, By Allah, O my +master, it is not proper. How should we, who are of the family of +the Wezeer, eat in the shop of a cook? I will, however, drive away +the people from thee, lest they see thee: otherwise it will be impossible +for thee to enter the shop. On hearing the reply of the eunuch, Bedr-ed-Deen +was surprised, and, looking towards him, while his tears +flowed down his cheeks, said to him, Verily my heart loveth him.—Let +us hear no more of these words, said the eunuch:—and he desired +the youth not to enter: but the father of 'Ajeeb cast his eyes upon the +eunuch, and said, Great sir, wherefore wilt thou not refresh my heart +and come in to me? O thou who resemblest black dust, but whose +heart is white! O thou who hast been described in such and such +terms of praise!—so that the eunuch laughed, and said, What wouldst +thou say? Speak, and be brief.—And Bedr-ed-Deen recited this +couplet:<span class='pagenum'><a name="Page_260" id="Page_260">260</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Were it not for his accomplishments and admirable faithfulness, he had not been invested with authority in the abode of Kings.</span> +<span class="i0">What an excellent guardian for the ḥareem is he! On account of his beauty the angels of heaven wait upon him!</span> +</div> +</div> + +<p>This address pleased the eunuch so much that he took the hand of +'Ajeeb, and entered the cook's shop; and Bedr-ed-Deen ladled out a +saucerful of conserve of pomegranate-grains prepared with almonds +and sugar, and the slave and the youth ate together; Bedr-ed-Deen +saying to them, Ye have delighted me by your company: eat, and +may it benefit you! 'Ajeeb then said to his father, Sit down and eat +with us; and perhaps God will unite us to him whom we desire. And +Bedr-ed-Deen said, O my son, hast thou been afflicted in thy tender +years by the separation of those whom thou lovest?—Yes, O uncle, +answered 'Ajeeb: my heart is inflamed by the absence of one of those +who are dear to me: the friend who hath withdrawn himself from me +is my father, and I and my grandfather have come abroad to search +for him through the world; and how do I sigh for my union with +him!—And he wept bitterly; and his father, moved by his tears, wept +with him, reflecting upon his own desolate state, separated from those +he loved, deprived of his father, and far removed from his mother; +and the eunuch was moved with compassion for him.</p> + +<div class="figcenter" style="width: 590px; position: relative;"><a name="f104" id="f104"></a><img src="images/fig104.png" width="590" height="437" alt="Damascus" title="Damascus" /></div> + +<p><span class='pagenum'><a name="Page_261" id="Page_261">261</a></span></p> + +<p>They all ate together until they were satisfied; after which, the +youth and the slave arose, and quitted the shop of Bedr-ed-Deen, who +felt as if his soul had departed from his body and gone with them. +He could not endure their absence for the twinkling of an eye; so he +shut up his shop and followed them, though ignorant that the youth +was his son, and walked quickly until he came up to them before they +had gone out from the great gate; whereupon the eunuch, looking +back at him, said, What dost thou want, O cook? Bedr-ed-Deen +answered, When ye departed from me, I felt as if my soul had quitted +my body, and, having some business in the suburb, I was desirous of +accompanying you to transact my business, and, after that, to return. +But the eunuch was angry, and said to 'Ajeeb, Verily this repast was +unlucky: respectful treatment hath become incumbent on us; and +see, he is following us from place to place. 'Ajeeb therefore looked +round, and, seeing the cook, was enraged, and his face became red; +but he said to the eunuch, Suffer him to walk in the public road of +the Muslims; but when we shall have turned from it to our tents, if +he do the same, and we know that he is following us, we will drive +him back. And he hung down his head and went on, with the eunuch +behind him. Bedr-ed-Deen, however, followed them to the Meydán +el-Ḥaṣbà, and when they had drawn near to the tents they looked +back and saw him behind them; and 'Ajeeb was angry, fearing that +the eunuch might inform his grandfather, and lest it should be said +that he had entered the cook's shop, and that the cook had followed +him. He looked at him till his eyes met the eye of his father, who +had become as a body without a soul; and he fancied that his eye +bore an expression of deceit, and that he was perhaps a knave: so his +anger increased, and he took up a stone, and threw it at his father, +and the stone struck him on the forehead, and wounded him, and he +fell down in a swoon, the blood flowing over his face. 'Ajeeb went +on with the eunuch to the tents; and Ḥasan Bedr-ed-Deen, when he +recovered his senses, wiped off the blood, and, having cut off a piece +of linen from his turban, bound up his head with it, blaming himself, +and saying, I wronged the youth when I shut up my shop and followed +him, so he thought I was a deceiver. He then returned to his shop, +and occupied himself with the sale of his meats; and he yearned with +desire for his mother, who was at El-Baṣrah.</p> + +<p>The Wezeer, his uncle, remained at Damascus three days, and then +departed to Ḥemṣ, and, having entered this town, proceeded thence, +inquiring at every place where he halted in his journey until he had<span class='pagenum'><a name="Page_262" id="Page_262">262</a></span> +arrived at Márideen and El-Mósil and Diyár Bekr. He continued +his journey until he arrived at the city of El-Baṣrah, and when he had +entered it and taken up his quarters, he went and presented himself +before the Sulṭán, who received him with respect and honour, and +inquired the reason of his coming: so he acquainted him with his +story, and informed him that the Wezeer 'Alee Noor-ed-Deen was his +brother. The Sulṭán ejaculated, God have mercy upon him!<a href="#IV58" class="fnanchor">58</a>—and +said, O Ṣáḥeb,<a href="#IV59" class="fnanchor">59</a> he was my Wezeer, and I loved him much: he died +twelve years<a href="#IV60" class="fnanchor">60</a> ago, and left a son; but we have lost him, and have +heard no tidings of him: his mother, however, is with us, for she is +the daughter of my old Wezeer. On hearing from the King that the +mother of his nephew was alive, the Wezeer Shems-ed-Deen rejoiced, +and said, I am desirous of having an interview with her. And the +King gave him immediate permission to visit her at his brother's +house: so he went thither, and kissed the threshold, and, entering an +open court, found a door over-arched with hard stone inlaid with +various kinds of marble of every colour; and he walked along by the +walls of the house, and as he cast his eyes around upon them he observed +the name of his brother Noor-ed-Deen inscribed on them in characters +of gold; and he went to the name, and kissed it, and wept. He then +advanced to the saloon of his brother's wife, the mother of Ḥasan +Bedr-ed-Deen of El-Baṣrah. During the absence of her son she had +given herself up to weeping and wailing night and day; and after she +had long suffered from his separation she made for her son a tomb of +marble in the midst of the saloon, where she wept for him night and +day, sleeping nowhere but by this tomb. And when Shems-ed-Deen +arrived at her apartment he heard her voice apostrophizing the tomb; +and while she was thus occupied he entered and saluted her, and +informed her that he was her husband's brother, acquainting her with +what had passed, and revealing to her the particulars of the story. +He told her that her son Ḥasan Bedr-ed-Deen had passed a whole +night with his daughter, and disappeared in the morning, and that his +daughter had borne him a son, whom he had brought with him: and +when she heard this news of her son, and that he was perhaps still +living, and beheld her husband's brother, she fell at his feet and kissed +them, addressing him with this couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Divinely is he inspired who acquainteth me with their approach; for he hath brought information most delightful to be heard.</span> +<span class="i0">If he would be satisfied with that which is cast off,<a href="#IV61" class="fnanchor">61</a> I would give him a heart rent in pieces at the hour of valediction.</span> +<span class='pagenum'><a name="Page_263" id="Page_263">263</a></span> +</div> +</div> + +<p>The Wezeer then sent to bring 'Ajeeb; and when he came, his grandmother +rose to him, and embraced him, and wept; but Shems-ed-Deen +said to her, This is not a time for weeping, but rather a time for +preparing thyself to accompany us on our return to the land of Egypt: +and perhaps God may unite us with thy son, my nephew. She +replied, I hear and obey:—and, arising immediately, collected all her +property and treasures, and her female slaves, and forthwith prepared +herself: after which the Wezeer, Shems-ed-Deen, went up again to +the Sulṭán of El-Baṣrah, and took leave of him; and the King sent +with him presents and rarities for the Sulṭán of Egypt.</p> + +<div class="figcenter" style="width: 572px; position: relative;"><a name="f105" id="f105"></a><img src="images/fig105.png" width="572" height="429" alt="The Widow of Noor-ed-Deen kissing the feet of his Brother" title="The Widow of Noor-ed-Deen kissing the feet of his Brother" /></div> + +<p>The Wezeer departed without delay, accompanied by his brother's +wife, and continued his journey until he arrived at the city of +Damascus, where he alighted again, and encamped, and said to his +attendants, We will remain at Damascus a week, to buy, for the Sulṭán, +presents and rarities. 'Ajeeb then said to the eunuch, Boy,<a href="#IV62" class="fnanchor">62</a> I long +for a little diversion: arise, therefore, and let us go to the market of +Damascus, and see what is going on there, and what hath happened +to that cook whose confection we ate and whose head we broke, notwithstanding +he had treated us with kindness: we acted ill towards +him. The eunuch replied, I hear and obey:—and 'Ajeeb went forth +with him from the tents, the tie of blood inciting him to visit his +father and they entered the city, and proceeded to the shop of the +cook, whom they found standing there. It was then near the time of<span class='pagenum'><a name="Page_264" id="Page_264">264</a></span> +afternoon-prayers; and it happened that he had again just prepared a +confection of pomegranate-grains; and when they drew near to him, +the heart of 'Ajeeb yearned towards him when he saw him, and he +perceived the scar occasioned by the stone that he had thrown. He +said to him, Peace be on thee! Know that my heart is with thee.—And +when Bedr-ed-Deen beheld him, his affections were engrossed by +him, and his heart throbbed with emotion towards him, and he hung +down his head, desiring to adapt his tongue to speech, and unable to +do so: but presently he raised his head, and, looking towards the youth +in an humble and abject manner, recited these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I wished for my beloved; but when I beheld him I was confounded and possessed neither tongue nor eye.</span> +<span class="i0">I hung down my head in honour and reverence, and would have hidden what I felt; but it would not be concealed.</span> +<span class="i0">I had prepared a volume of expostulation; but when we met I remembered not a word.</span> +</div> +</div> + +<p>He then said to them, Refresh ye my heart, and eat of my food; for, +by Allah, as soon as I beheld thee, my heart yearned towards thee, +and I had not followed thee unless I had been deprived of my reason.—By +Allah, replied 'Ajeeb, thou dost indeed love us, and we ate a +morsel with thee; but after it thou keptest close behind us and wouldst +have disgraced us: we will not eat again with thee, therefore, but on +the condition of thy swearing that thou wilt not follow us; and otherwise +we will not come to thee again henceforth; for we are staying at +this city a week, in order that my grandfather may procure presents +for the King.—I bind myself, said Bedr-ed-Deen, to do as ye desire. +So 'Ajeeb entered the shop with the eunuch, and Bedr-ed-Deen placed +before them a saucer filled with the confection of pomegranate-grains; +upon which 'Ajeeb said to him, Eat with us; and may God dispel our +affliction:—and Bedr-ed-Deen was delighted, and he ate with them; +but he turned not his eyes from the youth; for his heart and all his +faculties were captivated by him. 'Ajeeb, observing this, said to him, +Knowest thou not that I told thee thou wast a rude doter? Enough +of this: continue not to gaze at my face.—Bedr-ed-Deen, therefore, +apologized to him, and began to put morsels into the mouth of 'Ajeeb, +and then did the same to the eunuch. Afterwards he poured the +water upon their hands, and when they had washed he loosed a napkin +of silk from his waist and wiped them with it. He next sprinkled +rose-water upon them from a bottle that was in his shop, and went +out, and returned with two cups of sherbet prepared with rose-water<span class='pagenum'><a name="Page_265" id="Page_265">265</a></span> +infused with musk, and, placing these before them, he said, Complete +your kindness. So 'Ajeeb took a cup and drank; and Bedr-ed-Deen +handed the other to the eunuch; and both drank until their stomachs were +full, and gratified their appetites to a degree beyond their usual habit.</p> + +<div class="figcenter" style="width: 500px; position: relative;"><a name="f106" id="f106"></a><img src="images/fig106.png" width="500" height="352" alt="Bedr-ed-Deen waiting upon his Son and the Eunuch" title="Bedr-ed-Deen waiting upon his Son and the Eunuch" /></div> + +<p>They then departed, and hastened back to the tents, and 'Ajeeb +went in to his grandmother, the mother of his father Ḥasan Bedr-ed-Deen; +and she kissed him, and said, Where hast thou been? He +answered, In the city. And she arose, and brought him a saucer of +confection of pomegranate-grains, which happened to be somewhat +deficient in sweetness; and she said to the eunuch, Sit down with thy +master. The eunuch said within himself, By Allah, we have no +appetite. He, however, seated himself, and 'Ajeeb did the same, +though satiated with what he had eaten and drunk, and dipped a +morsel of bread in the confection, and ate it; but it seemed to him +insipid, on account of his being thus cloyed, and he loathed it, and +said, What is this nasty dish?—O my child, said his grandmother, +dost thou find fault with my cookery? It was I who prepared it; +and, except thy father, Ḥasan Bedr-ed-Deen, there is none who can +cook it as well as myself.—By Allah, O my mistress, replied 'Ajeeb, +This thy dish is not well prepared: we have just now seen in the +city a cook who had prepared a confection of pomegranate-grains, but +its odour was such as to dilate the heart, and the confection itself, +such as to excite appetite in one already satiated: as to thine, in comparison +with his, it is good for nothing.</p> + +<p>His grandmother, on hearing this, fell into a violent rage, and +turning towards the eunuch, said to him, Wo to thee! Hast thou +corrupted my child? Thou hast taken him into the shops of the<span class='pagenum'><a name="Page_266" id="Page_266">266</a></span> +cooks!—The eunuch feared, and denied, saying, We did not enter the +shop, but only passed by it:—but 'Ajeeb said, By Allah, we entered +and ate, and what we ate was better than this mess of thine. And +upon this his grandmother arose, and informed her husband's brother, +and incensed him against the eunuch. The slave was therefore +brought before the Wezeer, and he said to him, Wherefore didst thou +take my child into the cook's shop? The eunuch, fearing, said again, +We did not enter.—Nay, said 'Ajeeb, we did enter, and ate of a confection +of pomegranate-grains until we were satiated, and the cook +gave us to drink sherbet with ice and sugar. The Wezeer's anger +with the eunuch now increased, and he asked him again; but still he +denied. Then said the Wezeer, If thine assertion be true, sit down +and eat before us. The eunuch therefore advanced, and would have +eaten; but he could not; and he threw down the morsel that was in +his hand, and said, O my master, I am satiated since yesterday. And +by this the Wezeer knew that he had eaten in the shop of the cook: +so he ordered the female slaves to throw him down upon the ground, +and they did so, and he gave him a severe beating, while the slave +cried for mercy, but still saying, I am satiated since yesterday! The +Wezeer then interrupted the beating, and said to him, Declare the +truth. And at length the eunuch said, Know that we did enter the +shop of the cook while he was cooking pomegranate-grains, and he +ladled out for us some of the confection, and, by Allah, I never in my +life ate any like it, or any more detestable than this which is before us.</p> + +<p>The mother of Bedr-ed-Deen, enraged at this, said, Thou shalt go +to this cook and bring us a saucerful of his confection and shew it +to thy master, that he may say which of the two is the better and +the more delicious.—Well, replied the eunuch: and immediately she +gave him a saucer, and half a piece of gold; and he went to the shop, +and said to the cook, We have laid a wager respecting thy confection +at the tent of our master; for there is a mess of pomegranate-grains +cooked by the family: give us, therefore, for this half-piece of gold, +and apply thyself to prepare it perfectly; for we have received an +excruciating beating on account of thy cookery. Laughing at these +words, Bedr-ed-Deen replied, By Allah, none excelleth in the preparation +of this confection except myself and my mother, and she is +now in a distant country. And he ladled out as much as filled the +saucer, and perfected it by the addition of some musk and rose-water. +The eunuch then hastened back with it to the family; and the mother +of Ḥasan took it, and, tasting its delicious flavour, immediately knew<span class='pagenum'><a name="Page_267" id="Page_267">267</a></span> +who had prepared it, and shrieked, and fell down in a swoon. The +Wezeer was amazed at the event; and they sprinkled some rose-water +upon her, and when she recovered she said, If my son be yet in the +world, no one but he cooked this confection: he is my son Ḥasan +Bedr-ed-Deen without doubt: for none but he can prepare this, except +myself, and it was I who taught him to do it.</p> + +<div class="figcenter" style="width: 564px; position: relative;"><a name="f107" id="f107"></a><img src="images/fig107.png" width="564" height="406" alt="Bedr-ed-Deen bound" title="Bedr-ed-Deen bound" /></div> + +<p>When the Wezeer heard these words, he rejoiced exceedingly, and +exclaimed, Oh, how I long to behold my brother's son! Will fortune, +indeed, unite us with him? But I look not for our union from any +but God, whose name be exalted!—And he instantly arose, and called +out to his male attendants, saying, Let twenty men of you go to the +shop of the cook, and demolish it, and bind his hands behind him with +his turban, and drag him hither by force, but without any injury to +his person. They replied, Well. The Wezeer then rode immediately +to the palace, and, presenting himself before the Viceroy of Damascus, +shewed him the contents of the letters which he had brought from the +Sulṭán; and the Viceroy, after kissing them, put them to his head, +and said, Who is thine offender? He answered, A man who is by +trade a cook. And instantly the Viceroy ordered his Chamberlains +to repair to his shop; and they went thither; but found it demolished, +and everything that had been in it broken; for when the Wezeer went +to the palace, his servants did as he had commanded them. They<span class='pagenum'><a name="Page_268" id="Page_268">268</a></span> +were then waiting his return from the palace; and Bedr-ed-Deen was +saying within himself, What can they have discovered in the confection, +that such an event as this should have befallen me? And when +the Wezeer returned from the Viceroy, and had received his permission +to take his offender and to depart with him, he entered the encampment, +and called for the cook. They brought him, therefore, with his +hands bound behind him with his turban; and when he saw his uncle +he wept bitterly, and said, O my master, what crime have ye found in +me? The Wezeer said to him, Art thou he who cooked the confection +of pomegranate-grains? He answered, Yes: and have ye found in it +anything that requires one's head to be struck off? This, replied the +Wezeer, is the smallest part of thy recompense.—Wilt thou not, said +Bedr-ed-Deen, acquaint me with my crime? The Wezeer answered, +Yea, immediately. And forthwith he called out to the young men, +saying, Bring the camels!</p> + +<p>They then took Bedr-ed-Deen, and put him in a chest, and, having +locked him up in it, commenced their journey, and continued on their +way till the approach of night, when they halted and ate, and, taking +out Bedr-ed-Deen, fed him; after which they put him again into the +chest, and in like manner proceeded to another station. Here also +they took him out; and the Wezeer said to him, Art thou he who +cooked the confection of pomegranate grains? He answered, Yes, O +my master. And the Wezeer said, Shackle his feet. And they did +so, and restored him to the chest. They then continued their journey +to Cairo; and when they arrived at the quarter called Er-Reydáneeyeh,<a href="#IV63" class="fnanchor">63</a> +the Wezeer commanded to take out Bedr-ed-Deen again from the +chest, and to bring a carpenter, to whom he said, Make, for this man, +a cross.<a href="#IV64" class="fnanchor">64</a>—What, said Bedr-ed-Deen, dost thou mean to do with it? +The Wezeer answered, I will crucify thee upon it, and nail thee to it, +and then parade thee about the city.—Wherefore, demanded Bedr-ed-Deen, +wilt thou treat me thus?—The Wezeer replied, For thy faulty +preparation of the confection of pomegranate-grains, because thou +madest it deficient in pepper.—Because of its deficiency in pepper, +exclaimed Bedr-ed-Deen, wilt thou do all this to me? Art thou not +satisfied with having thus imprisoned me, and fed me every day with +only one meal?—The Wezeer answered, For its deficiency in pepper, +thy recompense shall be nothing less than death. And Bedr-ed-Deen +was amazed, and bewailed his lot, and remained a while absorbed in +reflection. The Wezeer, therefore, said to him, Of what art thou +thinking? He answered, Of imbecile minds, such as thine; for if<span class='pagenum'><a name="Page_269" id="Page_269">269</a></span> +thou wert a man of sense thou wouldst not have treated me in this +manner on account of the deficiency of pepper.—It is incumbent on +us, replied the Wezeer, to punish thee, that thou mayest not do the +like again:—to which Bedr-ed-Deen rejoined, The least of the things +thou hast done to me were a sufficient punishment. The Wezeer, +however, said, Thy death is unavoidable.—All this conversation took +place while the carpenter was preparing the cross; and Bedr-ed-Deen +was looking on.</p> + +<p>Thus they both continued until the approach of night, when Bedr-ed-Deen's +uncle took him and put him again into the chest, saying, +To-morrow shall be thy crucifixion. He then waited until he perceived +that he was asleep; upon which he remounted, and, with the chest +borne before him, entered the city, and repaired to his house: and +when he had arrived there he said to his daughter Sitt-el-Ḥosn, Praise +be to God who hath restored to thee the son of thine uncle! Arise, +and furnish the house as it was on the night of the bridal display.—She +therefore ordered her female slaves to do so; and they arose, and +lighted the candles; and the Wezeer brought out the paper upon +which he had written his inventory of the furniture of the house, and +read it, and ordered them to put every thing in its place, so that the +beholder would not doubt that this was the very night of the bridal +display. He directed them to put Bedr-ed-Deen's turban in the place +where its owner had deposited it, and in like manner the trousers, and +the purse which was beneath the mattress, and ordered his daughter +to adorn herself as she was on the bridal night, and to enter the bride-chamber; +saying to her, When the son of thine uncle comes into thy +chamber, say to him, Thou hast loitered since thou withdrewest from +me this night:—and request him to return and converse with thee till +day.—Having thus arranged everything, the Wezeer took out Bedr-ed-Deen +from the chest, removed the shackles from his feet, and stripped +him of his outer clothes, leaving him in his shirt.</p> + +<p>All this was done while he was asleep, unconscious of what was +passing; and when he awoke, and found himself in an illuminated +vestibule, he said, within himself, Am I bewildered by dreams, or am I +awake? Then rising, he advanced a little way to an inner door, and +looked, and lo, he was in the house in which the bride had been displayed, +and he beheld the bride-chamber and the couch and his turban +and clothes. Confounded at the sight of these things, he took one +step forwards and another backwards, thinking, Am I asleep or awake? +And he began to wipe his forehead, and exclaimed in his astonishment,<span class='pagenum'><a name="Page_270" id="Page_270">270</a></span></p> + +<div class="figcenter" style="width: 429px; position: relative;"><a name="f108" id="f108"></a><img src="images/fig108.png" width="429" height="437" alt="Bedr-ed-Deen's perplexity" title="Bedr-ed-Deen's perplexity" /></div> + +<p>By Allah, this is the dwelling of the bride who was here displayed +before me: and yet I was just now in a chest. And while he was +addressing himself, behold Sitt-el-Ḥosn lifted up the corner of the +musquito curtain, and said, O my master, wilt thou not come in? for +thou hast loitered since thou withdrewest from me this night. When +he heard these words he looked at her face, and laughed, and said, +Verily, these appearances are bewildering illusions of a dream! Then +entering, he sighed; and as he reflected upon what had happened to +him, he was perplexed at his situation, and his case seemed involved in +obscurity. Looking at his turban and trousers, and the purse containing +the thousand pieces of gold, he exclaimed, Allah is all-knowing!—but +it seemeth to me that I am bewildered by dreams!—And +he was confounded in the excess of his astonishment. Upon this, +therefore, Sitt-el-Ḥosn said to him, Wherefore do I behold thee thus +astonished and perplexed? Thou wast not so in the commencement +of the night.—And he laughed, and asked her, How many years have +I been absent from thee?—Allah preserve thee! she exclaimed. The +name of Allah encompass thee!<a href="#IV65" class="fnanchor">65</a> Thou hast only withdrawn to +yonder apartment. What hath passed in thy mind?—On hearing +this he smiled, and replied, Thou hast spoken truth; but when I +withdrew from thee, sleep overcame me, and I dreamt that I was a +cook in Damascus, and that I lived there twelve years;<a href="#IV66" class="fnanchor">66</a> and I thought<span class='pagenum'><a name="Page_271" id="Page_271">271</a></span> +that a youth of the sons of the great came to me, accompanied by a +eunuch,—and he proceeded to relate what had happened to him in +consequence of this youth's visit: then drawing his hand over his +forehead, he felt the scar occasioned by the blow, and exclaimed, By +Allah, O my mistress, it seemeth as though it were true; for he struck +me with a stone upon my forehead, and cut it open: it seemeth, +therefore, as though this had really happened when I was awake: +but probably this dream occurred when we were both asleep. I +imagined in my dream that I was transported to Damascus, without +ṭarboosh or turban or trousers, and that I followed the occupation of +a cook.—And again, for a while, he remained utterly confounded. He +then said, By Allah, I imagined that I made a confection of pomegranate-grains +containing but little pepper. Verily I must have been +asleep, and in my sleep have seen all this.—I conjure thee by Allah, +said Sitt-el-Ḥosn, tell me what more thou sawest? And he related +to her the whole; and added, If I had not awaked, they would have +crucified me upon a wooden cross.—On account of what? said she. +He answered, On account of the deficiency of pepper in the confection +of pomegranate-grains; and I imagined that they demolished my shop, +and broke all my vessels, and put me in a chest, and brought the +carpenter to make a cross of wood; for they intended to crucify me +upon it. Praise be to God, therefore, who caused all this to occur to +me in sleep, and caused it not to happen to me when I was awake!—Sitt-el-Ḥosn, +laughing at his words, pressed him to her bosom, and +he in like manner embraced her. Then reflecting again, he said, By +Allah, it seems as if it had happened when I was awake; and I knew +not the reason, nor the truth of the case.—And he composed himself +to sleep, perplexed with his case, and sometimes saying, I saw it in my +sleep,—and other times, I experienced it awake.</p> + +<p>Thus he continued until the morning, when his uncle, the Wezeer +Shems-ed-Deen, came in to him, and saluted him; and Bedr-ed-Deen, +as soon as he beheld him, exclaimed, I conjure thee by Allah, tell me +art not thou he who gave orders to bind my hands behind me, and to +nail up my shop, on account of the confection of pomegranate-grains, +because it was deficient in pepper? The Wezeer answered, Know, O +my son, that the truth hath appeared, and what was hidden hath been +manifested. Thou art the son of my brother; and I did not this but +to know if thou wert he who visited my daughter on that night. I +was not convinced of this until I saw that thou knewest the house, +and thy turban and trousers and gold, and the two papers; namely,<span class='pagenum'><a name="Page_272" id="Page_272">272</a></span> +the one which thou wrotest, and that which thy father, my brother, +wrote: for I had never seen thee before, and therefore knew thee not; +and as to thy mother, I have brought her with me from El-Baṣrah.—Having +thus said, he threw himself upon him, and wept; and Bedr-ed-Deen, +full of astonishment at his uncle's words, embraced him, and +in like manner wept from excess of joy. The Wezeer then said to +him, O my son, the cause of all this was what passed between me and +thy father. And he related to him the circumstances of their case, +and the cause of his father's departure to El-Baṣrah; after which he +sent for 'Ajeeb; and when the father of the youth saw him, he exclaimed, +This is he who threw the stone at me.—This, said the Wezeer, is thy +son. And Bedr-ed-Deen cast himself upon him, and recited the +following verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Long have I wept on account of our disunion; the tears overflowing from my eyelids;</span> +<span class="i0">And I vowed that if Providence should bring us together, I would never again mention our separation.</span> +<span class="i0">Joy hath overcome me to such a degree that by its excess it hath made me weep.</span> +<span class="i0">O eye, thou hast become so accustomed to tears that thou weepest from happiness as from grief.<a href="#IV67" class="fnanchor">67</a></span> +</div> +</div> + +<p>And when he had uttered these words, his mother, beholding him, +threw herself upon him, and repeated this couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Fortune made a vow to torment me incessantly; but thine oath hath proved false, O Fortune; therefore expiate it.<a href="#IV68" class="fnanchor">68</a></span> +<span class="i0">Happiness hath arrived, and the beloved is come to my relief: repair then to the messenger of festivity, and hasten.</span> +</div> +</div> + +<p>She afterwards related to him everything that had happened to her; +and he also acquainted her with all that he had suffered; and they +offered up thanks to God for their union. The Wezeer then went up +to the Sulṭán, and informed him of these occurrences; and the King +was astonished, and ordered that a statement of them should be +inserted in the records, to be preserved to future ages. And the +Wezeer resided with his brother's son, and his own daughter and her +son, and with the wife of his brother; and all of them passed their +lives in the enjoyment of the utmost happiness until they were visited +by the terminator of delights, and the separator of companions.<a href="#IV69" class="fnanchor">69</a></p> + +<p>Such, O Prince of the Faithful, said Jaạfar, were the events that +happened to the Wezeer Shems-ed-Deen and his brother Noor-ed-Deen.—By +Allah, exclaimed the Khaleefeh Hároon Er-Rasheed, this story +is wonderful! And he gave one of his own concubines to the young +man who had killed his wife, and appointed him a regular maintenance; +and the young man became one of his companions at the table.<span class='pagenum'><a name="Page_273" id="Page_273">273</a></span></p> +<hr /> +<div class="figcenter" style="width: 600px; position: relative;"><a name="f109" id="f109"></a><img src="images/fig109.png" width="600" height="219" alt="Head-piece to Notes to Chapter IV.--The Old Fisherman" title="Head-piece to Notes to Chapter IV.--The Old Fisherman" /></div> + +<h5>NOTES TO CHAPTER FOURTH.</h5> + +<p><span class="smcap">Note <a name="IV1" id="IV1">1.</a></span> From the close of Chapter iii., the order of the tales in this translation +(agreeably with the Cairo edition) differs from that which is followed in the old +version.</p> + +<p><span class="smcap">Note <a name="IV2" id="IV2">2.</a></span> This alludes to the poor man's want of sufficient clothing; for, in the +climate of Baghdád, a person who is not very scantily clad is in little need of a fire to +warm himself.</p> + +<p><span class="smcap">Note <a name="IV3" id="IV3">3.</a></span> My sheykh has remarked, in a marginal note, that these verses would be +appropriate only from the mouth of a learned man complaining of the unprofitableness +of his science with respect to procuring him money; but perhaps, in writing this, he +was actuated by a somewhat over-zealous regard for the honour of his own profession; +for, when a poor man has acquired a little knowledge, his neighbours are apt to flatter +him.</p> + +<p><span class="smcap">Note <a name="IV4" id="IV4">4.</a></span> The "izár" has been described in the second note to Chapter iii.</p> + +<p><span class="smcap">Note <a name="IV5" id="IV5">5.</a></span> Literally, "the sons of thine uncle;" but the meaning is, "thy +kinsmen."</p> + +<p><span class="smcap">Note <a name="IV6" id="IV6">6.</a></span>—<i>On Bastinading.</i> In Arabian, and some other Eastern, countries, it is a +common custom, when a person is accused of a crime before a magistrate, and denies +his guilt, to bastinade him, in order to induce him to confess; and even witnesses, +sometimes, are treated in the same manner. The beating is usually inflicted with a +kurbáj (a thong or whip of hippopotamus' hide hammered into a round form) or with a +stick, and generally on the soles of the feet. For this purpose the feet are confined by +a chain or rope attached at each end to a staff, which is turned round to tighten it. +This is called a "falaḳah." Two persons (one on each side) strike alternately; and +the punishment is often continued until the sufferer becomes insensible, and even +longer.</p> + +<p><span class="smcap">Note <a name="IV7" id="IV7">7.</a></span>—<i>Of Sales by Auction.</i> In many of the sooḳs (market-streets, or bázárs) in +Arabian cities, auctions are held on stated days, once or more frequently in every week. +They are conducted by brokers (delláls), hired either by private persons or by shopkeepers. +These brokers carry the goods up and down the street, announcing the sums +bidden, with cries of "ḥaráj," &c.; and the shopkeepers, as well as others, purchase of +them.</p> + +<p><span class="smcap">Note <a name="IV8" id="IV8">8.</a></span> I have before mentioned, that this horrid mode of punishing a woman +suspected of incontinence is not unfrequently practised among the Arabs. Many<span class='pagenum'><a name="Page_274" id="Page_274">274</a></span> +similar cases have been mentioned to me in Egypt as having occurred in that country +in the present age; and often the murder is committed by the father or a brother of +the woman, as her relations are considered as more disgraced than the husband by her +crime. The present tale is probably founded on some particular occurrence of this +kind. One is related as having happened in the reign of the Khaleefeh El-Moạtaḍid. +In this case, some limbs of the murdered woman, in two leathern bags, were brought +up from the bed of the Tigris in the net of a fisherman.<a name="FNanchor_276" id="FNanchor_276"></a><a href="#Footnote_276" class="fnanchor">276</a> [Such barbarity, however, is +contrary to law, as is stated in two former notes.—<span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="IV9" id="IV9">9.</a></span>—<i>Of the Retaliation of Injuries on the Day of Resurrection.</i> The "examination +being past, and every one's works weighed in a just balance, that mutual retaliation +will follow according to which every creature will take vengeance one of another, or +have satisfaction made to him for the injuries which he hath suffered. And since there +will then be no other way of returning like for like, the manner of giving this satisfaction +will be, by taking away a proportionable part of the good works of him who offered the +injury, and adding it to those of him who suffered it. Which being done, if the angels (by +whose ministry this is to be performed) say, 'Lord, we have given to every one his due, +and there remaineth of this person's good works so much as equalleth the weight of an +ant,' God will of his mercy cause it to be doubled unto him, that he may be admitted +into Paradise; but if, on the contrary, his good works be exhausted, and there remain +evil works only, and there be any who have not yet received satisfaction from him, God +will order that an equal weight of their sins be added unto his, that he may be punished +for them in their stead, and he will be sent to Hell laden with both."<a name="FNanchor_277" id="FNanchor_277"></a><a href="#Footnote_277" class="fnanchor">277</a></p> + +<p><span class="smcap">Note <a name="IV10" id="IV10">10.</a></span> "Reyḥán" is a common proper name of men, now commonly given to +slaves; and the name of the sweet basil in particular (also called "reeḥán") and of +sweet-smelling plants in general. It also signifies "any favour of God," "the supplies +necessary for subsistence," "a son," &c.</p> + +<p><span class="smcap">Note <a name="IV11" id="IV11">11.</a></span> This ejaculation is addressed to God.</p> + +<p><span class="smcap">Note <a name="IV12" id="IV12">12.</a></span> In the original, "Miṣr," <i>vulg.</i>, "Maṣr." This is the name which the +Arabs give to Egypt, and which they have also given to its successive capitals, or seats +of government, Memphis, Egyptian Babylon, El-Fusṭáṭ, and El-Ḳáhireh, or Cairo. It +is here applied to Cairo, as will be shewn by the following note, and by the sequel of +the tale, though this city was not founded until long after the reign of Hároon Er-Rasheed. +I may here remark, that I have not found the name of "Miṣr" applied to +Cairo in any Arabic work anterior to the conquest of Egypt by the 'Osmánlee Turks, +which happened in the year of the Flight 923 (<span class="smcap">A.D.</span> 1517). El-Fusṭáṭ retained this +appellation in the time of Es-Suyooṭee, who died in the year of the Flight 911, but it +ceased to do so before the time of El-Is-ḥáḳee, who brought down his history to the +month of Ramaḍán, 1032 (<span class="smcap">A.D.</span> 1623). It is probable, therefore, that the name of +"Misr"[typo Miṣr] was transferred to Cairo on the occasion of the conquest by the Turks. I +must not assert, that this observation alone enables us to form a decided judgment as +to the period when this work was composed, as it may be objected that copyists have +perhaps substituted "Miṣr" for "El-Ḳáhireh;" but I persue the inquiry in the next +note.</p> + +<p><span class="smcap">Note <a name="IV13" id="IV13">13.</a></span>—<i>On several Evidences of the Period when this Work, in the states in which it +is known to us, was composed or compiled or remodelled.</i> The tale here presents another +anachronism. The title of "Sulṭán," as a prefix, was first borne by Maḥmood Ibn-Sabuktekeen, +in the year of the Flight 393, just two hundred years after the death of +Hároon Er-Rasheed; and there was no Sulṭán of Egypt until the year of the Flight +567 of a little later; the first being the famous Ṣaláḥ-ed-Deen, or Saladin.</p> + +<p>I have now given several data upon which to found a reasonable opinion as to the +<span class='pagenum'><a name="Page_275" id="Page_275">275</a></span>age when these tales, in the states in which they are known to us, were composed or +compiled or remodelled. First, in Note 55 to Chapter ii., I have shewn that a fiction +in one of the tales is framed in accordance with the distinction of Muslims, Christians, +and Jews, by the colours of their turbans, which mode of distinction originated in the +beginning of the eighth century of the Flight. Secondly, in the present note, I have +mentioned a fact which affords some reason for inferring that there had been a long +series of Sulṭáns in Egypt before the age of the writer or writers. In the third place, +I must remark, that all the events described in this work are said to have happened in +ages which, with respect to that of the writer or writers, were <i>ancient</i>, being related to +an ancient king; from which I think we may infer its age to have been at least two +centuries posterior to the period mentioned in the first of these data. Fourthly, in +Note 22 to Chapter iii., I have shewn that the state of manners and morals described +in many of these tales agrees, in a most important point of view, with the manners and +morals of the Arabs at the commencement of the tenth century of the Flight. This I +regard as an argument of great weight, and especially satisfactory as agreeing with the +inference just before drawn. Fifthly, from what I have stated in the note immediately +preceding, I incline to the opinion that few of the copies of this work now known to us, +if any, were written until after the conquest of Egypt by the Turks, in the year 1517 of +our era. This opinion, it should be remarked, respects especially the <i>early</i> portion of the +work, which is the least likely to have been interpolated, as later parts evidently have been. +At the last-mentioned period, a native of Cairo (in which city I believe the principal +portion of the work to have been written) might, if about forty years of age, retain a +sufficient recollection of the later Memlook Sulṭáns and of their ministers to describe +his kings and courts without the necessity of consulting the writings of historians; deriving +his knowledge of early times not from the perusal of any regular record, but +only from traditions or from works like the present.—I should have delayed the insertion +of the foregoing remarks, had I not considered it a point of some importance to +suggest to the reader, as early as possible, that the manners and customs, and in +general even the dresses and dwellings, described in most of the present tales, are those +of a very late period. The lax state of morals which appears to have prevailed among +the Arabs in the time of the writer or writers probably continued at least until the +period when coffee became a common beverage, about the middle of the tenth century +of the Flight (or near the middle of the sixteenth century of our era), and perhaps considerably +later, until some years after the introduction of tobacco into the East. The +researches of Von Hammer have satisfactorily shewn that the Thousand and One Nights, +in the states in which it is known to us, is based upon a very old work, in Persian; an +Arabic translation of which bore a similar, or perhaps the same, title as that which +we are considering; but I believe the last to be, in its best features, a very late production.</p> + +<p><span class="smcap">Note <a name="IV14" id="IV14">14.</a></span> "Shems-ed-Deen" signifies "the Sun of the Religion;" and "Noor-ed-Deen," +"the Light of the Religion."</p> + +<p><span class="smcap">Note <a name="IV15" id="IV15">15.</a></span>—<i>Customs observed after a Death.</i> Though the men, in Arabian countries, +make no change in their dress in indication of mourning, they observe other customs +after the death of a relation. By the term here used in the original for "mourning" +("'azá," the primary signification of which is "consolation" or "condolence"), an +allusion is made to receiving the visits of condoling friends. On the night immediately +following the burial, several persons are employed to perform recitations of portions of +the Ḳur-án, &c. The most remarkable of these ceremonies consists in repeating thrice +one thousand times, "There is no deity but God:" one of the performers having a +string of a thousand large beads by means of which to count these repetitions. Some +persons are also hired to perform a recitation of the whole of the Ḳur-án in the afternoon +or evening of the first Thursday after the funeral, and often on other days; and +the merit of these and the former religious acts is transferred to the soul of the de<span class='pagenum'><a name="Page_276" id="Page_276">276</a></span>ceased.—These +customs I have fully described in my work on the Modern Egyptians, +vol. ii. ch. xv.</p> + +<p><span class="smcap">Note <a name="IV16" id="IV16">16.</a></span> The island here alluded to is that called "Er-Róḍah," or "The +Garden."</p> + +<p><span class="smcap">Note <a name="IV17" id="IV17">17.</a></span> The prayer-carpet, which resembles a wide hearth-rug, is seldom used +as a covering for the saddle except when the rider is a person of the learned profession. +It is probably mentioned here to shew that Noor-ed-Deen was an officer of the pen, +which was generally the case with the Wezeers of the Sulṭáns of Egypt.</p> + +<p><span class="smcap">Note <a name="IV18" id="IV18">18.</a></span> Jerusalem is called in the original, and by the modern Arabs, "El-Ḳuds," +which signifies "Holiness."</p> + +<p><span class="smcap">Note <a name="IV19" id="IV19">19.</a></span> The Arabic name of Aleppo is "Ḥalab."</p> + +<p><span class="smcap">Note <a name="IV20" id="IV20">20.</a></span> An Arab of rank is seldom seen on foot outside the threshold of his own +house, unless it be merely to cross the street.</p> + +<p><span class="smcap">Note <a name="IV21" id="IV21">21.</a></span> The decoration here alluded to consists in furnishing the apartment +with costly carpets, handsome cushions, rich coverings for the deewáns, and coloured +lamps, &c.</p> + +<p><span class="smcap">Note <a name="IV22" id="IV22">22.</a></span> This, to some readers, may appear odd: it should therefore be explained +that most articles of Arab clothing are equally suitable to young and old, thin +and stout.</p> + +<p><span class="smcap">Note <a name="IV23" id="IV23">23.</a></span> "Ḥasan" signifies "Beautiful" or "Handsome."</p> + +<p><span class="smcap">Note <a name="IV24" id="IV24">24.</a></span>—<i>On Infancy and Education.</i> I may avoid an unnecessary multiplication +of notes on the same, or nearly the same, subject, by availing myself of this occasion to +insert here the following illustrations of numerous passages, in the preceding and subsequent +tales, relating to infancy and education.</p> + +<p>In few cases are the Mohammadans so much fettered by the directions of their +Prophet and other religious institutors as in the rearing and educating of their +children. In matters of the most trivial nature, religious precedents direct their management +of the young. One of the first duties is, to wrap the new-born child in clean +white linen, or in linen of some other colour; but not yellow. After this, some person +[not a female] should pronounce the adán<a name="FNanchor_278" id="FNanchor_278"></a><a href="#Footnote_278" class="fnanchor">278</a> in the ear of the infant, because the +Prophet did so in the ear of El-Ḥasan when Fátimeh gave birth to him; or he should +pronounce the adán in the right ear, and the iḳameh (which is nearly the same) in the +left.<a name="FNanchor_279" id="FNanchor_279"></a><a href="#Footnote_279" class="fnanchor">279</a></p> + +<p>It was formerly a custom of many of the Arabs, and perhaps is still among some, for +the father to give a feast to his friends on seven successive days after the birth of a +son; but that of a daughter was observed with less rejoicing. The general modern +custom is, to give an entertainment only on the seventh day, which is called "Yóm +es-Subooạ." On this occasion, the mother, having left her bed, receives her guests; +the child is exhibited to them; and they give presents of gold or silver coins, which +are generally used to decorate the infant's head-dress. The father entertains his friends +in the evening.</p> + +<p>On this day, or on the fourteenth, twenty-first, twenty-eighth, or thirty-fifth day +after the birth, several religious ceremonies are required to be performed; but they are +most approved if observed on the seventh day. One of these is the naming. I +believe, however, that it is a more common custom to give the name almost immediately +after the birth, or about three hours after. Astrologers were often consulted on this +occasion; but the following directions are given on higher authority, and are generally +<span class='pagenum'><a name="Page_277" id="Page_277">277</a></span>observed.—"The father should give his son a good name, ... not a name of self-praise, +as Rasheed [Orthodox], Emeen [Faithful], &c.... The prophet said, 'The +names most approved by God are 'Abd-Allah [Servant of God] and 'Abd-Er-Raḥmán +[Servant of the Compassionate], and such like.' He also said, 'Give my name, but do +not distinguish by my surname of relationship:' but this precept, they say, respects his +own life-time, ... because he was addressed, 'O Abu-l-Ḳásim!' and now it is not disapproved; +but some disapprove of uniting the name and surname, so as to call a person +Mohammad and Abu-l-Ḳásim. And if a son be called by the name of a prophet it is +not allowable to abuse or vilify him, unless the person so named be facing his reproacher, +who should say, 'Thou' [without mentioning his name]: and a child named +Moḥammad or Aḥmad should be [especially] honoured.... The Prophet said, +'There is no people holding a consultation at which there is present one whose name is +Moḥammad or Aḥmad, but God blesseth all that assembly:' and again he said, +'Whoever nameth his child by my name, or by that of any of my children or my companions, +from affection to me or to them, God (whose name be exalted!) will give him in +Paradise what eye hath not seen nor ear heard.' And a son should not be named King +of kings, or Lord of lords; nor should a man take a surname of relationship from the +name of the eldest of his children; nor take any such surname before a child is born to +him."<a name="FNanchor_280" id="FNanchor_280"></a><a href="#Footnote_280" class="fnanchor">280</a>—The custom of naming children after prophets, or after relations or companions +of Moḥammad, is very common. No ceremony is observed on account of the +naming.</p> + +<p>On the same day, however, two practices which I am about to mention are prescribed +to be observed; though, as far as my observations and inquiries allow me to +judge, they are generally neglected by the modern Muslims. The first of these is a +sacrifice. The victim is called 'aḳeeḳah. It should be a ram or goat; or two such +animals should be sacrificed for a son, and one for a daughter. This rite is regarded +by Ibn-Ḥambal as absolutely obligatory: he said, "If a father sacrifice not for his son, +and he [the son] die, that son will not intercede for him on the day of judgment." +The founders of the three other principal sects regard it in different and less important +lights, though Mohammad slew an 'aḳeeḳah for himself after his prophetic mission. +The person should say, on slaying the victim, "O God, verily this aḳee[.]kah is a ransom +for my son such a one; its blood for his blood, and its flesh for his flesh, and its bone for +his bone, and its skin for his skin, and its hair for his hair. O God, make it a ransom +for my son from Hell-fire." A bone of the victim should not be broken.<a name="FNanchor_281" id="FNanchor_281"></a><a href="#Footnote_281" class="fnanchor">281</a> The midwife +should receive a leg of it. It should be cooked without previously cutting off any +portion of it; and part of it should be given in alms.—After this should be performed +the other ceremony above alluded to, which is this. It is a sunneh ordinance, incumbent +on the father, to shave, or cause to be shaved, the head of his child, and to +give, in alms to the poor, the weight of the hair in gold or silver. This should also be +done for a proselyte.<a name="FNanchor_282" id="FNanchor_282"></a><a href="#Footnote_282" class="fnanchor">282</a> On the subsequent occasions of shaving the head of a male +child (for the head of the male is frequently shaven), a tuft of hair is generally left on +the crown, and commonly, for several years, another also over the forehead.</p> + +<p>Circumcision is most approved if performed on the same day:<a name="FNanchor_283" id="FNanchor_283"></a><a href="#Footnote_283" class="fnanchor">283</a> but the observance +of this rite is generally delayed until the child has attained the age of five or six years, +and sometimes several years later. I shall therefore delay mentioning the ceremonies +with which it is celebrated.</p> + +<p>The Muslims rightly regard a child as a trust committed by God to its parents, who, +they hold, are responsible for the manner in which they bring it up, and will be examined +on this subject on the day of judgment. But they further venture to say, that +"the first who will lay hold of a man on the day of judgment will be his wife and +<span class='pagenum'><a name="Page_278" id="Page_278">278</a></span>children, who [if he have been deficient in his duty to them] will present themselves +before God, and say, 'O our Lord, take for us our due from him; for he taught us not +that of which we were ignorant, and he fed us with forbidden food, and we knew not:' +and their due will be taken from him."<a name="FNanchor_284" id="FNanchor_284"></a><a href="#Footnote_284" class="fnanchor">284</a> By this is meant, that a certain proportion of +the good works which the man may have done, and his children and wife neglected, +will be set down to their account; or that a similar proportion of their evil works will +be transferred to <i>his</i> account.</p> + +<p>The mother is enjoined by the law to give suck to her child two full years, unless +she have her husband's consent to shorten the period, or to employ another nurse. +"For suckling the child, a virtuous woman, who eateth only what is lawful, should be +chosen; for the unlawful [food] will manifest its evil in the child: as the Prophet ... said, +'Giving suck altereth the tempers.' But it is recommended by the sunneh that +the mother herself suckle the child; for it is said in a tradition, 'There is nothing better +for a child than its mother's milk.' 'If thou wouldst try,' it is added,'whether a child +be of an ingenuous disposition in its infancy, or not, order a woman who is not its +mother to suckle it after its mother has done so; and if it drink of the milk of the +woman who is not its mother, it is not of an ingenuous disposition.'"<a name="FNanchor_285" id="FNanchor_285"></a><a href="#Footnote_285" class="fnanchor">285</a></p> + +<p>Children, being regarded by Muslim parents as enviable blessings, are, to them, +objects of the most anxious solicitude. To guard them from the supposed influence of +the envious or evil eye, they have recourse to various expedients. When they are taken +abroad, they are usually clad in the most slovenly manner, and left unwashed, or even +purposely smeared with dirt; and as a further precaution, a fantastic cap is often put +upon the child's head, or its head-dress is decorated with one or more coins, a feather, +a gay tassel, or a written charm or two sewed up in leather or encased in gold or silver, +or some other appendage to attract the eye, that so the infant itself may pass unnoticed. +If a person express his admiration of another's child otherwise than by some +pious ejaculation, as, for instance, by praising its Creator (with the exclamation of +"Subḥána-lláh!" or, "Má sháa-lláh!" &c.) or invoking a blessing on the Prophet, he fills +the mind of the parent with apprehension; and recourse is had to some superstitious +ceremony to counteract the dreaded influence of his envious glance. The children of +the poor are less exposed to this imaginary danger from their unattractive appearance: +they generally have little clothing, or none whatever, and are extremely dirty. It is +partly with the view of protecting them from the evil eye, that those of the rich are so +long confined to the ḥareem: there they are petted and pampered for several years; at +least until they are of age to go to school; but most of them are instructed at home.</p> + +<p>The children of the Muslims are taught to shew to their fathers a degree of respect +which might be deemed incompatible with the existence of a tender mutual affection; +but I believe that this is not the case. The child greets the father in the morning by +kissing his hand, and then usually stands before him in a respectful attitude, with the +left hand covered by the right, to receive any order or to await his permission to +depart; but after the respectful kiss, is often taken on the lap. After the period of +infancy, the well-bred son seldom sits in the presence of his father; but during that +period he is generally allowed much familiarity. A Syrian merchant, who was one of +my near neighbours in Cairo, had a child of exquisite beauty, commonly supposed to be +his daughter, whom, though he was a most bigoted Muslim, he daily took with him +from his private house to his shop. The child followed him, seated upon an ass, before +a black slave; and, until about six years old, was dressed like most young ladies, but +without a face-veil. The father then thinking that the appearance of taking about +with him a daughter of that age was scandalous, dressed his pet as a boy, and told his +friends that the female attire had been employed as a protection against the evil eye; +girls being less coveted than boys. This indeed is sometimes done; and it is possible +that such might have been the case in this instance; but I was led to believe that it +<span class='pagenum'><a name="Page_279" id="Page_279">279</a></span>was not so. A year after, I left Cairo: while I remained there, I continued to see the +child pass my house as before; but always in boy's clothing.</p> + +<p>It is not surprising that the natives of Arabian countries, where a very trifling +expense is required to rear the young, should be generally desirous of a numerous offspring. +A motive of self-interest conduces forcibly to cherish this feeling in a wife, for +she is commonly esteemed by her husband in proportion to her fruitfulness; and a man +is seldom willing to divorce a wife, or to sell a slave, who has borne him a child. A +similar feeling also induces in both parents a desire to obtain offspring, and renders +them at the same time resigned to the loss of such of their children as die in tender age. +This feeling arises from their belief of certain services, of greater moment than the +richest blessings this world can bestow, which children who die in infancy are to render +to their parents. The Prophet is related to have said, "The infant children [of the +Muslims] shall assemble at the scene of judgment on the day of the general resurrection, +when all creatures shall appear for the reckoning, and it will be said to the angels, +'Go ye with these into Paradise:' and they will halt at the gate of Paradise, and it will +be said to them, 'Welcome to the offspring of the Muslims! enter ye Paradise: there +is no reckoning to be made with you:' and they will reply, 'Yea, and our fathers and +our mothers:' but the guardians of Paradise will say, 'Verily your fathers and your +mothers are not with you because they have committed faults and sins for which they +must be reckoned with and inquired of.' Then they will shriek and cry at the gate of +Paradise with a great cry; and God (whose name be exalted!) and who is all-knowing +respecting them will say, 'What is this cry?' It will be answered, 'O our Lord, the +children of the Muslims say, We will not enter Paradise but with our fathers and our +mothers.' Whereupon God (whose name be exalted!) will say 'Pass among them all, +and take the hands of your parents, and introduce them into Paradise.'" The children +who are to have this power are such as are born of believers, and die without having +attained to the knowledge of sin; and according to one tradition, one such child will +introduce his parents into Paradise. [Such infants only are to enter Paradise; for, of +the children who die in infancy, those of believers alone are they who would believe if +they grew to years of discretion.] On the same authority it is said, "When a child of +the servant [of God] dies, God (whose name be exalted!) saith to the angels, 'Have ye +taken the child of my servant?' They answer, 'Yea.' He saith, 'Have ye taken the +child of his heart?' They reply, 'Yea.' He asketh them, 'What did my servant say?' +They answer, 'He praised thee, and said, Verily to God we belong, and verily unto +Him we return!' Then God will say, 'Build for my servant a house in Paradise, and +name it the House of Praise.'" To these traditions, which I find related as proofs of +the advantages of marriage, the following anecdote, which is of a similar nature, is +added. A certain man, who would not take a wife, awoke one day from his sleep, and +demanded to be married, saying, as his reason, "I dreamt that the resurrection had +taken place, and that I was among the beings collected at the scene of judgment, but +was suffering a thirst that stopped up the passage of my stomach; and lo, there were +youths passing through the assembly, having in their hands ewers of silver, and cups of +gold, and giving drink to one person after another; so I stretched forth my hand to +one of them, and said, 'Give me to drink; for thirst overpowereth me:' but they +answered, 'Thou hast no child among us: we give drink only to our fathers.' I asked +them, 'Who are ye?' They replied, 'We are the deceased infant children of the +Muslims.'"<a name="FNanchor_286" id="FNanchor_286"></a><a href="#Footnote_286" class="fnanchor">286</a> Especial rewards in heaven are promised to mothers. "When a woman +conceives by her husband," said the Prophet, "she is called in heaven a martyr [<i>i.e.</i> she +is ranked as a martyr in dignity]; and her labour in child-bed, and her care for her +children, protect her from Hell-fire.'"<a name="FNanchor_287" id="FNanchor_287"></a><a href="#Footnote_287" class="fnanchor">287</a></p> + +<p>"When the child begins to speak, the father should teach him first the kelimeh [or +profession of faith], 'There is no deity but God: [Moḥammad is God's apostle:]'—he +<span class='pagenum'><a name="Page_280" id="Page_280">280</a></span>should dictate this to him seven times. Then he should instruct him to say, 'Wherefore, +exalted be God, the King, the Truth! There is no deity but He, the Lord of the +honourable throne."<a name="FNanchor_288" id="FNanchor_288"></a><a href="#Footnote_288" class="fnanchor">288</a> He should teach him also the Throne-verse,<a name="FNanchor_289" id="FNanchor_289"></a><a href="#Footnote_289" class="fnanchor">289</a> and the closing +words of the Ḥashr, 'He is God, beside whom there is no deity, the King, the +Holy,'" &c.<a name="FNanchor_290" id="FNanchor_290"></a><a href="#Footnote_290" class="fnanchor">290</a></p> + +<p>As soon as a son is old enough, his father should teach him the most important +rules of decent behaviour: placing some food before him, he should order him to take +it with the right hand (the left being employed for unclean purposes), and to say, on +commencing, "In the name of God;" to eat what is next to him, and not to hurry, nor +spill any of the food upon his person or dress. He should teach him that it is disgusting +to eat much. He should particularly condemn to him the love of gold and silver, +and caution him against covetousness as he would against serpents and scorpions; and +forbid his spitting in an assembly, and committing any similar breach of good manners, +talking much, turning his back upon another, standing in an indolent attitude, and +speaking ill of any person to another. He should keep him from bad companions, +teach him the Ḳur-án and all requisite divine and prophetic ordinances, and instruct +him in the arts of swimming and archery, and in some virtuous trade; for trade is a +security from poverty. He should also command him to endure patiently the chastisements +of his teacher. In one tradition it is said, "When a boy attains the age of six +years he should be disciplined; and when he attains to nine years he should be put in +a separate bed; and when he attains to ten years he should be beaten for [neglecting] +prayer:" in another tradition, "Order your children to pray at seven [years], and +beat them for [neglecting] it at ten, and put them in separate beds."<a name="FNanchor_291" id="FNanchor_291"></a><a href="#Footnote_291" class="fnanchor">291</a></p> + +<p>Circumcision, which has before been mentioned, is generally performed before the +boy is submitted to the instruction of the schoolmaster.<a name="FNanchor_292" id="FNanchor_292"></a><a href="#Footnote_292" class="fnanchor">292</a> Previously to the performance +of this rite, he is, if belonging to the higher or middle rank of society, usually paraded +about the neighbourhood of his parents' dwelling, gaily attired, chiefly with female +habits and ornaments, but with a boy's turban on his head, mounted on a horse, preceded +by musicians, and followed by a group of his female relations and friends. This +ceremony is observed by the great with much pomp and with sumptuous feasts. El-Jabartee +mentions a fête celebrated on the occasion of the circumcision of a son of the +Ḳáḍee of Cairo, in the year of the Flight 1179 (<span class="smcap">A.D.</span> 1766), when the grandees and chief +merchants and 'ulamà of the city sent him such abundance of presents that the +magazines of his mansion were filled with rice and butter and honey and sugar; the +great hall, with coffee; and the middle of the court, with firewood: the public were +amused for many days by players and performers of various kinds; and when the youth +was paraded through the streets he was attended by numerous memlooks with their +richly-caparisoned horses and splendid arms and armour and military band, and by a +number of other youths who, from compliment to him, were circumcised afterwards +with him. This latter custom is usual on such occasions; and so also is the sending of +presents, such as those above mentioned, by friends, acquaintances, and tradespeople.' +At a fête of this kind, when the Khaleefeh El-Muḳtedir circumcised five of his sons, the +money that was scattered in presents amounted to six hundred thousand pieces of gold, +or about £300,000. Many orphans were also circumcised on the same day, and were +presented with clothes and pieces of gold.<a name="FNanchor_293" id="FNanchor_293"></a><a href="#Footnote_293" class="fnanchor">293</a> The Khaleefeh above mentioned was +famous for his magnificence, a proof of which I have given in a former note. At the +more approved entertainments which are given in celebration of a circumcision, a +recital of the whole of the Ḳur-án, or a zikr, is performed: at some others, male or +<span class='pagenum'><a name="Page_281" id="Page_281">281</a></span>female public dancers perform in the court of the house, or in the street before the +door.</p> + +<p>Few of the children of the Arabs receive much instruction in literature, and still +fewer are taught even the rudiments of any of the higher sciences; but there are +numerous schools in their towns, and one at least in almost every moderately large +village. The former are mostly attached to mosques and other public buildings, and, +together with those buildings, endowed by princes or other men of rank, or wealthy +tradesmen. In these, the children are instructed either gratis or for a very trifling +weekly payment, which all parents, except those in indigent circumstances, can +easily afford. The schoolmaster generally teaches nothing more than to read, and to +recite by heart the whole of the Ḳur-án. After committing to memory the first chapter +of the sacred volume, the boy learns the rest in the inverse order of their arrangement, as +they generally decrease in length. Writing and arithmetic are usually taught by another +master; and grammar, rhetoric, versification, logic, the interpretation of the Ḳur-án, +and the whole system of religion and law, with all other knowledge deemed useful, +which seldom includes the mere elements of mathematics, are attained by studying at a +collegiate mosque, and at no expense; for the professors receive no pay either from the +students, who are mostly of the poorer classes, or from the funds of the mosque.</p> + +<p>The wealthy often employ for their sons a private tutor; and, when he has taught +them to read, and to recite the Ḳur-án, engage for them a writing-master, and then +send them to the college. But among this class, polite literature is more considered +than any other branch of knowledge, after religion. Such an acquaintance with the +works of some of their favourite poets as enables a man to quote them occasionally in +society, is regarded by the Arabs as essential to a son who is to mix in genteel company; +and to this acquirement is often added some skill in the art of versification, which is +rendered peculiarly easy by the copiousness of the Arabic language, and by its system +of inflection. These characteristics of their noble tongue (which are remarkably exhibited +by the custom, common among the Arabs, of preserving the same rhyme throughout +a whole poem), while on the one hand they have given an admirable freedom to the +compositions of men of true poetic genius, have on the other hand mainly contributed +to the degradation of Arabic poetry. To an Arab of some little learning it is almost +as easy to speak in verse as in prose; and hence he often intersperses his prose writings, +and not unfrequently his conversation, with indifferent verses, of which the chief merit +often consists in puns, or in an ingenious use of several words nearly the same in sound, +but differing in sense. To a reader unacquainted with the Arabic language it is +necessary to explain this custom; otherwise he would imagine that the author of the +present work is merely indulging in a dramatic licence inconsistent with a true delineation +of manners, when he makes a person suddenly change the style of his speech from +prose to verse, and then revert to the former.</p> + +<p>One more duty of a father to a son I should here mention: it is, to procure for him +a wife as soon as he has arrived at a proper age. This age is decided by some to be +twenty years; though many young men marry at an earlier period. It is said, "When +a son has attained the age of twenty years, his father, if able, should marry him, and +then take his hand, and say, 'I have disciplined thee, and taught thee, and married +thee: I now seek refuge with God from thy mischief in the present world and the +next.'" To enforce this duty, the following tradition is urged: "When a son attains +to the age of puberty, and his father does not marry him, and yet is able to do so, if +the youth commit an improper act in consequence, the sin of it is between the two,"—or, +as in another report,—"on the father."<a name="FNanchor_294" id="FNanchor_294"></a><a href="#Footnote_294" class="fnanchor">294</a> The same is held to be the case with +respect to a daughter who has attained the age of twelve years.<a name="FNanchor_295" id="FNanchor_295"></a><a href="#Footnote_295" class="fnanchor">295</a></p> + +<p>The female children of the Arabs are seldom taught even to read. Though they are +<span class='pagenum'><a name="Page_282" id="Page_282">282</a></span>admissible at the daily schools in which the boys are instructed, very few parents allow +them the benefit of this privilege; preferring, if they give them any instruction of a +literary kind, to employ a sheykhah (or learned woman) to teach them at home. She +instructs them in the forms of prayer, and teaches them to repeat by heart a few +chapters of the Ḳur-án; very rarely the whole book. Parents are indeed recommended +to withhold from their daughters some portions of the Ḳur-án; to "teach them the +Soorat en-Noor [or 24th chapter], and keep from them the Soorat-Yoosuf [12th chapter]; +on account of the story of Zeleekhà and Yoosuf in the latter, and the prohibitions and +threats and mention of punishments contained in the former."<a name="FNanchor_296" id="FNanchor_296"></a><a href="#Footnote_296" class="fnanchor">296</a></p> + +<p>Needlework is not so rarely, but yet not generally, taught to Arab girls: the +spindle frequently employs those of the poorer classes; and some of them learn to weave. +The daughters of persons of the middle and higher ranks are often instructed in the +art of embroidery, and in other ornamental work, which are taught in schools and in +private houses. Singing, and playing upon the lute, which were formerly not uncommon +female accomplishments among the wealthy Arabs, are now almost exclusively confined, +like dancing, to professional performers and a few of the slaves in the ḥareems of the +great: it is very seldom now that any musical instrument is seen in the hand of an Arab +lady, except a kind of drum called darabukkeh, and a ṭár (or tambourine), which are +found in many ḥareems, and are beaten with the fingers.<a name="FNanchor_297" id="FNanchor_297"></a><a href="#Footnote_297" class="fnanchor">297</a> Some care, however, is +bestowed by the ladies in teaching their daughters what they consider an elegant gait +and carriage, as well as various alluring and voluptuous arts with which to increase the +attachment of their future husbands.</p> + +<p><span class="smcap">Note <a name="IV25" id="IV25">25.</a></span>—<i>Water-wheels.</i> The water-wheels here mentioned are machines commonly +used for the purpose of irrigating fields and gardens. They are generally turned by a +pair of cows or bulls. They raise the water from a river or well in a series of earthen +pots attached to cords which pass over a vertical wheel, and pour it into a trough, from +which it flows in narrow channels through the space of ground to be irrigated. A +cogged vertical wheel is attached to the same axis as the former; and this, and consequently +the other also, are turned by means of a larger, horizontal, cogged wheel. +The ground is divided into hollow squares, or furrows, into each of which in succession +the water is admitted.</p> + +<p><span class="smcap">Note <a name="IV26" id="IV26">26.</a></span> "Bedr-ed-Deen" signifies "the Full Moon of the Religion."</p> + +<p><span class="smcap">Note <a name="IV27" id="IV27">27.</a></span> I have here omitted the name of Shems-ed-Deen, and his office; as +Ḥasan's knowledge of them would render the sequel of the story too improbable even +to an Arab.</p> + +<p><span class="smcap">Note <a name="IV28" id="IV28">28.</a></span> In the original, this paper is here said to have been written by Ḥasan +in accordance with the dictation of his father; but afterwards it is said to have been +written by the latter; and this is more consistent with the rest of the tale.</p> + +<p><span class="smcap">Note <a name="IV29" id="IV29">29.</a></span> Papers of importance are often wrapped in waxed cloth to preserve them +from wet, which would efface the writing, as the Arab ink is chiefly composed of +smoke-black and gum and water.</p> + +<p><span class="smcap">Note <a name="IV30" id="IV30">30.</a></span> In the original, the cap is not here mentioned; but it is afterwards.</p> + +<p><span class="smcap">Note <a name="IV31" id="IV31">31.</a></span> This paragraph and the verses interspersed in it are translated from the +Calcutta edition of the first two hundred nights.</p> + +<p><span class="smcap">Note <a name="IV32" id="IV32">32.</a></span> The poet here alluded to is El-Mutanebbee.</p> + +<p><span class="smcap">Note <a name="IV33" id="IV33">33.</a></span> It is a common custom of Eastern kings and governors to avail themselves +of any pretext for seizing upon the property of a deceased officer who has accumulated +much wealth.</p> + +<p><span class='pagenum'><a name="Page_283" id="Page_283">283</a></span></p> +<p><span class="smcap">Note <a name="IV34" id="IV34">34.</a></span> It is implied that he was sitting at the door, or in the court, of his +house.</p> + +<p><span class="smcap">Note <a name="IV35" id="IV35">35.</a></span> His taking a copy is mentioned afterwards in the original; but not in +this place.</p> + +<p><span class="smcap">Note <a name="IV36" id="IV36">36.</a></span> I have designated by the appellation of "dye-women" (from want-of a +better) those females who are employed to apply the ḥennà, which imparts a deep +orange-red dye, to the nails or tips of the fingers, the palms of the hands, the soles of +the feet, &c. Some Arab ladies, especially on such an occasion as that here described, +are ornamented with this dye in a more fanciful manner. The woman who applies it is +called in Arabic "munaḳḳisheh."</p> + +<p><span class="smcap">Note <a name="IV37" id="IV37">37.</a></span> The chief office of the tire-woman (in Arabic, "máshiṭáh") is to comb +and plait the hair. She attends the ladies in the bath; and hence is also called +"belláneh."</p> + +<p><span class="smcap">Note <a name="IV38" id="IV38">38.</a></span> A "maṣṭabah" is a bench of stone or brick, generally between two and +three feet in height, and about the same in width, built against the front of a shop, +and sometimes along the front of a private house. [See Note 22 to Chapter i.—<span class="smcap">Ed</span>.]</p> + +<p><span class="smcap">Note <a name="IV39" id="IV39">39.</a></span>—<i>On Marriage.</i> Previously to the perusal of the first description of a +nuptial fête that occurs in this work, the reader may perhaps desire some introductory +information, which I shall here endeavour to convey in such a manner as to make the +present note serve to illustrate many future allusions in these pages, and not merely +the foregoing tale.</p> + +<p>Marriage is regarded by the Muslims in general as a positive duty; and to neglect +it, without a sufficient excuse, subjects a man to severe reproach. "When a servant +[of God]," said the Prophet, "marries, verily he perfects half his religion."<a name="FNanchor_298" id="FNanchor_298"></a><a href="#Footnote_298" class="fnanchor">298</a> He once +asked a man, "Art thou married?" The man answered, "No." "And art thou," +said he, "sound and healthy?" The answer was, "Yes." "Then," said Moḥammad, +"thou art one of the brothers of the devils; for the most wicked among you are the +unmarried; and the most vile among your dead are the unmarried; moreover the +married are those who are acquitted of filthy conversation; and by Him in whose +hand is my soul, the devil hath not a weapon more effective against the virtuous, both +men and women, than the neglect of marriage."<a name="FNanchor_299" id="FNanchor_299"></a><a href="#Footnote_299" class="fnanchor">299</a> Some remarks on this subject, and +on the advantages of marriage, have been made in a preceding note on infancy and +education.</p> + +<p>The number of wives whom a Muslim may have at the same time is four. He may +marry free women, or take concubine slaves, or have of both these classes. It is the +opinion of most persons, I believe, among the more strictly religious, that a man may +not have more than four women, whether they be wives alone, or concubine slaves alone, +or of both classes together; but the practice of some of the Companions of the +Prophet, who cannot be accused of violating his precepts, affords a strong argument to +the contrary. 'Alee, it is said, "was the most devout of the Companions; but he had +four wives and seventeen concubines besides, and married, after Fáṭimeh (may God be +well pleased with her!), among all that he married and divorced, more than two +hundred women: and sometimes he included four wives in one contract, and sometimes +divorced four at one time, taking other four in their stead."<a name="FNanchor_300" id="FNanchor_300"></a><a href="#Footnote_300" class="fnanchor">300</a> This may perhaps be +an exaggerated statement: but it is certain that the custom of keeping an unlimited +number of concubines was common among wealthy Muslims in the first century of the +Mohammadan era, and has so continued. The famous author of the work above quoted +urges the example of Solomon to prove that the possession of numerous concubines is +not inconsistent with piety and good morals; not considering that God made but one +wife for Adam.</p> + +<p>It has been mentioned in the first of the notes to this work, that a Muslim may +<span class='pagenum'><a name="Page_284" id="Page_284">284</a></span>divorce his wife twice, and each time take her back. This he may do, even against her +wish, during a fixed period, which cannot extend beyond three months, unless she be +<i>enceinte</i>, in which latter case she must wait until the birth of her child before she will +be at liberty to contract a new marriage. During this period the husband is obliged to +maintain her. If he divorce her a third time, or by a triple sentence, he cannot take +her again unless with her own consent, and by a new contract, and after another +marriage has been consummated between her and another husband, and this husband +also has divorced her.</p> + +<p>It is not a common custom, especially among the middle ranks, for an Arab to have +more than one wife at the same time; but there are few of middle age who have not had +several different wives at different periods, tempted to change by the facility of divorce. +The case of 'Alee has been mentioned above. Mugheyreh Ibn-Sheạbeh married eighty +women in the course of his life;<a name="FNanchor_301" id="FNanchor_301"></a><a href="#Footnote_301" class="fnanchor">301</a> and several more remarkable instances of the love of +change are recorded by Arab writers: the most extraordinary case of this kind that I +have met with was that of Moḥammad Ibn-Eṭ-Ṭeiyib, the Dyer, of Baghdád, who died +in the year of the Flight 423, aged eighty-five years; of whom it is related, on most +respectable authority, that he married more than nine hundred women!<a name="FNanchor_302" id="FNanchor_302"></a><a href="#Footnote_302" class="fnanchor">302</a>—Supposing, +therefore, that he married his first wife when he was fifteen years of age, he must have +had, on the average, nearly thirteen wives <i>per annum</i>. The women, in general, cannot +of course marry so many successive husbands, not only because a woman cannot have +more than one husband at a time, but also because she cannot divorce her husband. +There have been, however, many instances of Arab women who have married a surprising +number of men in rapid succession. Among these may be mentioned Umm-Khárijeh, +who gave occasion to a proverb on this subject. This woman, who was of +the tribe of Bejeeleh, in El-Yemen, married upwards of forty husbands; and her son +Khárijeh knew not who was his father. She used to contract a marriage in the quickest +possible manner: a man saying to her, "Khiṭbun" (betrothal), she replied, "Nik-ḥun" +(marriage), and thus became his lawful wife. She had a very numerous progeny; +several tribes originating from her.<a name="FNanchor_303" id="FNanchor_303"></a><a href="#Footnote_303" class="fnanchor">303</a></p> + +<p>For the choice of a wife, a man generally relies on his mother, or some other near +female relation, or a professional female betrother (who is called "kháṭibeh"); for there +are many women who perform this office for hire. The law allows him to see the face of +the female whom he proposes to marry, previously to his making the contract; but in +the present day this liberty is seldom obtained, except among the lower orders. +Unless in this case, a man is not allowed to see unveiled any woman but his own wife +or slave, and those women to whom the law prohibits his uniting himself in marriage: +nay, according to some, he is not allowed to "see" his own niece unveiled, though he +may not marry her. It should be added, that a slave may lawfully see the face of his +own mistress; but this privilege is seldom granted in the present day to any slave but +a eunuch. An infringement of the law above mentioned is held to be extremely sinful +in both parties: "The curse of God," said the Prophet, "is on the seer and the seen:" +yet it is very often disregarded in the case of women of the lower orders.</p> + +<p>A man is forbidden, by the Ḳur-án<a name="FNanchor_304" id="FNanchor_304"></a><a href="#Footnote_304" class="fnanchor">304</a> and the Sunneh, to marry his mother, or other +ascendant; daughter, or other descendant; his sister, or half-sister; the sister of his +father or mother or other ascendant; his niece, or any of her descendants; his foster-mother +who has suckled him five times in the course of the first two years, or a woman +related to him by milk in any of the degrees which would preclude his marriage with +her if she were similarly related to him by consanguinity; the mother of his wife, even +if he has not consummated his marriage with this wife; the daughter of his wife, if he +has consummated his marriage with the latter (but if he has not done so, and this wife +<span class='pagenum'><a name="Page_285" id="Page_285">285</a></span>is divorced from him, or dead, he may marry her daughter); his father's wife, and his +son's wife; and to have at the same time two wives who are sisters, or aunt and niece: +he is forbidden also to marry his unemancipated slave, or another man's slave if he has +already a free wife; and to marry any woman but one of his own faith, or a Christian, +or a Jewess. A Mohammadan woman, however, may only marry a man of her own +faith. An unlawful intercourse with any woman prevents a man from marrying any of +her relations who would be forbidden to him if she were his wife.</p> + +<p>The reader has already seen that a cousin (the daughter of a paternal uncle) is often +chosen as a wife, on account of the tie of blood, which is likely to attach her more +strongly to her husband, or on account of an affection conceived in early years. Parity +of rank is generally much regarded; and a man is often unable to obtain as his wife +the daughter of one of a different profession or trade, unless an inferior; or a younger +daughter when an elder remains unmarried. A girl is often married at the age of +twelve years, and sometimes at ten, or even nine: the usual period is between twelve +and sixteen years. At the age of thirteen or fourteen she may be a mother. The +young men marry a few years later.</p> + +<p>The most important requisite in a wife is religion. The Prophet said, "A virtuous +wife is better than the world and all that it contains." "A virtuous wife," said +Luḳmán, "is like a crown on the head of a king; and a wicked wife is like a heavy +burden on the back of an old man." Among the other chief requisites are agreeableness +of temper, and beauty of form (undiminished by any defect or irregularity of +features or members), moderation in the amount of dowry required, and good birth. +It is said, "if thou marry not a virgin, [which is most desirable,] marry a divorced +woman, and not a widow; for the divorced woman will respect thy words when thou +sayest, 'If there were any good in thee thou hadst not been divorced;' whereas the +widow will say, 'May God have mercy on such a one! he hath left me to one unsuited +to me.'" But according to another selfish maxim, the woman most to be avoided is she +who is divorced from a man by whom she has had a child; for her heart is with him, +and she is an enemy to the man who marries her after.<a name="FNanchor_305" id="FNanchor_305"></a><a href="#Footnote_305" class="fnanchor">305</a>—Modesty is a requisite upon +which too much stress cannot be laid; but this, to an English reader, requires some +explanation. 'Alee asked his wife Fáṭimeh, "Who is the best of women?" She +answered, "She who sees not men, and whom they see not."<a name="FNanchor_306" id="FNanchor_306"></a><a href="#Footnote_306" class="fnanchor">306</a> Modesty, therefore, in +the opinion of the Muslims, is most eminently shown by a woman's concealing her +person, and restraining her eyes, from men. "The best rank of men [in a mosque]," +said the Prophet, "is the front; and the best rank of women is the rear:"<a name="FNanchor_307" id="FNanchor_307"></a><a href="#Footnote_307" class="fnanchor">307</a> that is, +those most distant from the men: but better than even these are the women who pray +at home.<a name="FNanchor_308" id="FNanchor_308"></a><a href="#Footnote_308" class="fnanchor">308</a>—Fruitfulness is also a desirable qualification to be considered in the choice +of a wife: "it may be known in maidens," says the Prophet, "from their relations; +because, generally speaking, kindred are similar in disposition, &c."<a name="FNanchor_309" id="FNanchor_309"></a><a href="#Footnote_309" class="fnanchor">309</a> Lastly, contentment +is to be enumerated among the requisites. It is said, on the same authority, +"Verily the best of women are those that are most content with little."<a name="FNanchor_310" id="FNanchor_310"></a><a href="#Footnote_310" class="fnanchor">310</a> To obtain a +contented and submissive wife, many men make their selection from among the classes +inferior to them in rank. Others, with a similar view, prefer a concubine slave in the +place of a wife.</p> + +<p>The consent of a girl not arrived at the age of puberty is not required: her father, +or, if he is dead, her nearest adult male relation, or a guardian appointed by will or by +the Ḳáḍee, acts as her wekeel, or deputy, to effect the marriage-contract for her. If of +age, she appoints her own deputy. A dowry is required to legalize the marriage; and the +least dowry allowed by the law is ten dirhems, or drachms of silver; about five shillings +of our money. Moḥammad married certain of his wives for a dowry of ten dirhems +<span class='pagenum'><a name="Page_286" id="Page_286">286</a></span>and the household necessaries, which were a handmill to grind the corn, a water-jar, +and a pillow of skin or leather stuffed with the fibres of the palm-tree, which are called +"leef:" but some he married for a dowry of five hundred dirhems.<a name="FNanchor_311" id="FNanchor_311"></a><a href="#Footnote_311" class="fnanchor">311</a> With the increase +of wealth and luxury, dowries have increased in amount; but, to our ideas, they are +still trifling; a sum equivalent to about twenty pounds sterling being a common dowry +among Arabs of the middle classes for a virgin, and half or a third or quarter of that +sum for a divorced woman or a widow. Two-thirds of the sum is usually paid before +making the contract, and the remaining portion held in reserve to be paid to the woman +in case of her divorce or in case of the husband's death. The father or guardian of a +girl under age receives the former portion of her dowry; but it is considered as her +property, and he generally expends it, with an additional sum from his own purse, in +the purchase of necessary furniture, dress, &c., for her, which the husband can never +take from her against her own wish.</p> + +<p>The marriage-contract is generally, in the present day, merely verbal; but sometimes +a certificate is written, and sealed by the Ḳáḍee. The most approved or propitious +period for this act is the month of Showwál: the most unpropitious, Moḥarram. The +only persons whose presence is required to perform it are the bridegroom (or his deputy), +the bride's deputy (who is the betrother), two male witnesses, if such can be easily +procured, and the Ḳáḍee or a schoolmaster or some other person to recite a khuṭbeh, +which consists of a few words in praise of God, a form of blessing on the Prophet, and +some passages of the Ḳur-án, respecting marriage. They all recite the Fát'ḥah (or +opening chapter of the Ḳur-án), after which the bridegroom pays the money. The +latter and the bride's deputy then seat themselves on the ground, face to face, and +grasp each other's right hand, raising the thumbs, and pressing them against each +other. Previously to the khuṭbeh, the person who recites this formula places a handkerchief +over the two joined hands; and after the khuṭbeh he dictates to the two contracting +parties what they are to say. The betrother generally uses the following or a +similar form of words: "I betroth to thee my daughter [or her for whom I act as +deputy] such a one [naming the bride], the virgin, [or the adult virgin, &c.,] for a dowry +of such an amount." The bridegroom answers, "I accept from thee her betrothal to +myself." This is all that is absolutely necessary; but the address and reply are usually +repeated a second and third time, and are often expressed in fuller forms of words. The +contract is concluded with the recital of the Fát'ḥah by all persons present.</p> + +<p>This betrothal, or marriage-contract, is often performed several years before the +consummation, when the two parties are yet children; or during the infancy of the +girl; but generally not more than about eight or ten days before the former event. +The household furniture and dress prepared for the bride are sent by her family to the +bridegroom's house, usually conveyed by a train of camels, two or three or more days +before she is conducted thither.</p> + +<p>The feasts and processions which are now to be mentioned are only observed in the +case of a virgin bride; a widow or divorced woman being remarried in a private manner. +I describe them chiefly in accordance with the usages of Cairo, which appear to me +most agreeable, in general, with the descriptions and allusions in the present work.—The +period most commonly approved for the consummation of marriage is the eve of +Friday, or that of Monday. Previously to this event, the bridegroom once or twice or +more frequently gives a feast to his friends; and for several nights, his house and the +houses of his near neighbours are usually illuminated by numerous clusters of lamps, or +by lanterns, suspended in front of them; some, to cords drawn across the street. To +these or other cords are also suspended small flags, or square pieces of silk, each of two +different colours, generally red and green. Some say that the feast or feasts should be +given on the occasion of the contract; others, on the consummation; others, again, on +both these occasions.<a name="FNanchor_312" id="FNanchor_312"></a><a href="#Footnote_312" class="fnanchor">312</a> The usual custom of the people of Cairo is to give a feast on +<span class='pagenum'><a name="Page_287" id="Page_287">287</a></span>the night immediately preceding that of the consummation, and another on the latter +night; but some commence their feasts earlier. Respecting marriage-feasts, the Prophet +said, "The first day's feast is an incumbent duty; and the second day's, a sunneh +ordinance; and the third day's, for ostentation and notoriety:" and he forbade eating +at the feast of the ostentatious.<a name="FNanchor_313" id="FNanchor_313"></a><a href="#Footnote_313" class="fnanchor">313</a> It is a positive duty to accept an invitation to a +marriage-feast or other lawful entertainment; but the guest is not obliged to eat.<a name="FNanchor_314" id="FNanchor_314"></a><a href="#Footnote_314" class="fnanchor">314</a> +The persons invited, and all intimate friends, generally send presents of provisions of +some kind a day or two before. The Prophet taught that marriage-feasts should be +frugal: the best that <i>he</i> gave was with one goat.<a name="FNanchor_315" id="FNanchor_315"></a><a href="#Footnote_315" class="fnanchor">315</a> He approved of demonstrations of +joy at the celebration of a marriage with songs, and, according to one tradition, by the +beating of deffs (or tambourines); but in another tradition the latter practice is condemned.<a name="FNanchor_316" id="FNanchor_316"></a><a href="#Footnote_316" class="fnanchor">316</a> +The preferable mode of entertaining the guests is by the performance of +a zikr.</p> + +<p>The bride is conducted to the bridegroom's house in the afternoon immediately preceding +the night of consummation. On the day next preceding that on which she is +conducted thither, she goes to the public bath, accompanied by a number of her female +relations and friends. The procession generally pursues a circuitous route, for the sake +of greater display; and on leaving the house, turns to the right. In Cairo, the bride +walks under a canopy of silk borne by four men, with one of her near female relations +on each side of her. Young unmarried girls walk before her; these are preceded by the +married ladies; and the procession is headed and closed by a few musicians with drums +and hautboys. The bride wears a kind of pasteboard crown, or cap; and is completely +veiled from the view of spectators by a Kashmeer shawl placed over her crown and +whole person; but some handsome ornaments of the head are attached externally. The +other women are dressed in the best of their walking-attire. In the case, however, of a +bride of high rank, or of wealth, and often in the case of one belonging to a family of +the middle class, the ladies ride upon high-saddled asses, without music or canopy; and +the bride is only distinguished by a Kashmeer shawl instead of the usual black silk +covering; one or more eunuchs sometimes riding at the head. In the bath, after the +ordinary operations of washing, &c., a feast is made, and the party are often entertained +by female singers. Having returned in the same manner to her home, the bride's +friends there partake of a similar entertainment with her. Her hands and feet are +then stained with ḥennà, and her eyes ornamented with koḥl; and her friends give her +small presents of money, and take their leave. "It is a sunneh ordinance that the +bride wash her feet in a clean vessel, and sprinkle the water in the corners of the +chamber, that a blessing may result from this. She should also brighten her face, and +put on the best of her apparel, and adorn her eyes with koḥl, and stain [her hands and +feet] with ḥennà [as above mentioned]; and she should abstain, during the first week, +from eating anything that contains mustard, and from vinegar, and sour apples."<a name="FNanchor_317" id="FNanchor_317"></a><a href="#Footnote_317" class="fnanchor">317</a></p> + +<p>The bride is conducted to the house of the bridegroom (on the following day) in the +same manner as to the bath, or with more pomp. In Cairo, the bridal processions of +persons of very high rank are conducted with singular display. The train is usually +headed by buffoons and musicians, and a water-carrier loaded with a goat's-skin filled +with sand and water, of very great weight, which is often borne for many hours before, +as well as during, the procession, merely to amuse the spectators by this feat of strength. +Then follow (interrupted by groups of male or female dancers, jugglers, &c.) numerous +decorated open waggons, or cars, each of which contains several members of some particular +trade or art engaged in their ordinary occupations, or one such person with +attendants: in one, for instance, a ḳahwejee (or ḳahvejee), with his assistants and pots +<span class='pagenum'><a name="Page_288" id="Page_288">288</a></span>and cups and fire, making coffee for the spectators: in a second, makers of sweetmeats: +in a third, makers of pancakes (faṭeerehs): in a fourth, silk-lace manufacturers: in a +fifth, a silk-weaver, with his loom: in a sixth, tinners of copper vessels, at their work: +in a seventh, white-washers, whitening over and over again a wall: in short, almost +every manufacture, &c., has its representatives in a different waggon. El-Jabartee +describes a procession of this kind in which there were upwards of seventy parties of +different trades and arts, each party in a separate waggon, besides buffoons, wrestlers, +dancers, and others; followed by various officers, the eunuchs of the bride's family, +ladies of the ḥareem with their attendants, then the bride, in a European carriage, a +troop of memlooks clad in armour, and a Turkish band of music. It was a procession +of which the like had not before been seen.<a name="FNanchor_318" id="FNanchor_318"></a><a href="#Footnote_318" class="fnanchor">318</a></p> + +<p>The bride and her party, having arrived at the house, sit down to a repast. The +bridegroom does not yet see her. He has already been to the bath, and at nightfall he +goes in procession with a number of his friends to a mosque, to perform the night-prayers; +he is accompanied by musicians and singers, or by chanters of lyric odes in +praise of the Prophet; and by men bearing cressets (poles with cylindrical frames of +iron at the top filled with flaming wood); and on his return, most of his other attendants +bear lighted wax candles, and bunches of flowers.</p> + +<p>Returned to his house, he leaves his friends in a lower apartment, and goes up to +the bride, whom he finds seated, with a shawl thrown over her head, so as to conceal +her face completely, and attended by one or two females. The latter he induces to +retire, by means of a small present. He then gives a present of money to the bride, as +"the price of uncovering the face," and having removed the covering (saying, as he does +so, "In the name of God, the Compassionate, the Merciful"), he beholds her, generally, +for the first time. On the occasion of this first visit, which is called the "dukhool," or +"dukhleh," he is recommended "to perfume himself, and to sprinkle some sugar and +almonds on the head of the bride and on that of each woman with her; this practice +being established by existing usage and by traditions: also, when he approaches her, +he should perform the prayers of two rek'ahs; and she should do the same if able: then +he should take hold of the hair over her forehead, and say, 'O God, bless me in my wife, +and bless my wife in me! O God, bestow upon me [offspring] by her, and bestow upon +her [offspring] by me! O God, unite us, as Thou hast united, happily; and separate us, +when Thou separatest, happily!'"<a name="FNanchor_319" id="FNanchor_319"></a><a href="#Footnote_319" class="fnanchor">319</a></p> + +<p><span class="smcap">Note <a name="IV40" id="IV40">40.</a></span> The ṭarboosh is a woollen skull-cap, of a deep blood-red colour, having a +tassel of dark blue silk attached to the crown. It is now worn by most Arabs of the +higher and middle classes, and by many others, except in Arabia, where it is not so +common. Round it is wound the muslin or shawl which forms the turban. Within it +is worn a cotton cap. The Turks call it "fes," and "fés."</p> + +<p><span class="smcap">Note <a name="IV41" id="IV41">41.</a></span> The farajeeyeh is a loose robe or coat, now generally made of cloth, with +full and long sleeves extending a little beyond the extremities of the fingers and without +any slit. It is worn chiefly by persons of the learned professions.</p> + +<p><span class="smcap">Note <a name="IV42" id="IV42">42.</a></span> This is the usual mode in which money is collected for the singing-women +in the present day.</p> + +<p><span class="smcap">Note <a name="IV43" id="IV43">43.</a></span> "Ḥooreeyeh" is the appellation commonly given by the Arabs to a +virgin of Paradise, by French and English writers, termed "Houri;" which term, in +Arabic, converts a female into a male, but is agreeable with the Persian equivalent of +the Arabic "Ḥooreeyeh."</p> + +<p><span class="smcap">Note <a name="IV44" id="IV44">44.</a></span>—<i>On the Evil Eye.</i> Some remarks on the "evil eye" have been made in +a former note (No. 24 in the present series), with respect to children, and the means of +counteracting its supposed influence; but I mention this subject again partly with the +<span class='pagenum'><a name="Page_289" id="Page_289">289</a></span>view of suggesting to the reader the necessity of bearing it in mind, as it explains +many usages described, or alluded to, in this work, which would otherwise appear +unaccountable. He may remember a well-known line of Virgil—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Nescio quis teneros oculus mihi fascinat agnos,"</span> +</div> +</div> + +<p>which, like many other allusions in works of ancient authors, shews how long and how +extensively this superstition has been entertained. How deeply it is rooted in the +minds of Arabs, even the most religious and learned, may be inferred from this saying +of their Prophet: "The eye has a complete influence; because verily, if there were a +thing to overcome fate, it most certainly would be a malignant eye."<a name="FNanchor_320" id="FNanchor_320"></a><a href="#Footnote_320" class="fnanchor">320</a> Hence he permitted +charms (which he disallowed in almost every other case) to be employed for the +purpose of counteracting its influence.<a name="FNanchor_321" id="FNanchor_321"></a><a href="#Footnote_321" class="fnanchor">321</a> The following observation, selected from +several of a similar nature in my work on the Modern Egyptians, aptly illustrates the +passage to which this note immediately refers. "It is a custom among the higher and +middle classes in Cairo, on the occasion of a marriage, to hang chandeliers in the street +before the bridegroom's house; and it often happens that a crowd is collected to see a +very large and handsome chandelier suspended: in this case, it is a common practice to +divert the attention of the spectators by throwing down and breaking a large jar, or by +some other artifice, lest an envious eye should cause the chandelier to fall."</p> + +<p><span class="smcap">Note <a name="IV45" id="IV45">45.</a></span> The closet here alluded to, being one in which ablution is performed, +always contains a small trough of water, or a ewer.</p> + +<p><span class="smcap">Note <a name="IV46" id="IV46">46.</a></span> This epithet, "unlucky," is often applied to an 'Efreet. I have frequently +heard it thus used by Arabs.</p> + +<p><span class="smcap">Note <a name="IV47" id="IV47">47.</a></span> "Aboo-Shiháb" (literally, Father of a Shooting Star) is a nickname often +given to a devil, and is so employed because devils, or evil jinnees, are sometimes +destroyed by shooting stars hurled at them by angels; an instance of which occurs in +the tale under consideration.</p> + +<p><span class="smcap">Note <a name="IV48" id="IV48">48.</a></span> "Sitt-el-Ḥosn" signifies "the Lady of Beauty."</p> + +<p><span class="smcap">Note <a name="IV49" id="IV49">49.</a></span> "Ḥasheesh" is the intoxicating hemp, which has been mentioned in +former notes.</p> + +<p><span class="smcap">Note <a name="IV50" id="IV50">50.</a></span> Thus in the Breslau edition, and in the Calcutta edition of the first two +hundred nights; but in the edition of Cairo, the cook is merely termed a prodigal.</p> + +<p><span class="smcap">Note <a name="IV51" id="IV51">51.</a></span>—<i>On Adoption.</i> The Mohammadan law allows the adoption of sons, provided +that the person to be adopted consents to the act, if of age to judge for himself; +also, that he has been deprived of his parents by death or other means; and that there +be such a difference of age between the two parties as might subsist between a natural +father and his son. The adopted son enjoys the same right of inheritance as the natural +son; but the adoptive father is not prevented by this act from marrying any relation +of his adopted son.</p> + +<p><span class="smcap">Note <a name="IV52" id="IV52">52.</a></span> In the houses of Arabs of the more wealthy classes, there is usually a +chair upon which the turban is placed at night. It is of a large size, but slight make; +the bottom and back being generally of cane-work; and sometimes it has a kind of +canopy constructed over it. The turban, when placed upon it, is covered with a kerchief +of thick silk stuff, often embroidered or interwoven with gold thread.</p> + +<p><span class="smcap">Note <a name="IV53" id="IV53">53.</a></span> "Móṣilee" may be understood as meaning either "of the fashion of El-Móṣil," +or "of muslin:" but the former, according to my sheykh, is the signification here +intended. I think there is nothing peculiar in the common modern turban of El-Móṣil.</p> + +<p><span class="smcap">Note <a name="IV54" id="IV54">54.</a></span> This is done under the idea that it strengthens the infant's eyes.</p> + +<p><span class="smcap">Note <a name="IV55" id="IV55">55.</a></span> "'Ajeeb" signifies "Wonderful."</p> + +<p><span class="smcap">Note <a name="IV56" id="IV56">56.</a></span> The meaning of this is, that he grew in a day as other children in a +month; and in a month, as others in a year.</p> + +<p><span class='pagenum'><a name="Page_290" id="Page_290">290</a></span></p> +<p><span class="smcap">Note <a name="IV57" id="IV57">57.</a></span> The death of the cook is mentioned in the edition of Breslau; but not in +that of Cairo.</p> + +<p><span class="smcap">Note <a name="IV58" id="IV58">58.</a></span> This ejaculation is generally uttered at the mention of a deceased Muslim.</p> + +<p><span class="smcap">Note <a name="IV59" id="IV59">59.</a></span> "Ṣáḥeb" is a title given to Wezeers, as mentioned in Note 8 to the +Introduction.</p> + +<p><span class="smcap">Note <a name="IV60" id="IV60">60.</a></span> In the original, fifteen. The age of 'Ajeeb has been shewn to have +been little more than eleven at this period; therefore I have substituted twelve for +fifteen. In page 243 I have made a similar correction, substituting fifteen for eighteen.</p> + +<p><span class="smcap">Note <a name="IV61" id="IV61">61.</a></span> This alludes to a custom common in the East,—that of giving a present +of a dress, or some article of clothing, to a person who has brought good news.</p> + +<p><span class="smcap">Note <a name="IV62" id="IV62">62.</a></span> The term "boy" is not used here to imply that the eunuch was a youth; +but in the sense in which it is often employed by us; as synonymous with "servant."</p> + +<p><span class="smcap">Note <a name="IV63" id="IV63">63.</a></span> "Er-Reydáneeyeh" is the name of a tract on the north of Cairo, where +travellers arriving from Syria generally halted. In the original, by errors in the diacritical +points, this name is converted into "Ez-Zebedáneeyeh."</p> + +<p><span class="smcap">Note <a name="IV64" id="IV64">64.</a></span> The word which I translate "a cross," literally signifies "an effigy;" +but I suppose this term to be employed merely because a cross bears a rude resemblance +to a man with extended arms.</p> + +<p><span class="smcap">Note <a name="IV65" id="IV65">65.</a></span> "The name of Allah encompass thee!" (or, literally, "—be around thee!") +is an ejaculation often used, especially by women, agreeing exactly with the expression +in the first verse of the twentieth Psalm,—"The name of the God of Jacob defend thee!"—the +"name" of God here signifying his power. "The name of the Lord is a strong +tower: the righteous runneth into it, and is safe." (Proverbs xviii. 10.)</p> + +<p><span class="smcap">Note <a name="IV66" id="IV66">66.</a></span> Here, for a reason given above, I have substituted "twelve" for "ten."</p> + +<p><span class="smcap">Note <a name="IV67" id="IV67">67.</a></span> In the original, the last of these verses is here omitted, but my sheykh +has supplied it in the margin of my copy, and it occurs afterwards, in the 75th night, +in which the preceding verses, with some slight variations, are repeated.</p> + +<p><span class="smcap">Note <a name="IV68" id="IV68">68.</a></span>—<i>On the Expiation of Oaths.</i> The law clearly allows expiation for an inconsiderate +oath, and, according to vulgar opinion, for the violation of a deliberate oath.<a name="FNanchor_322" id="FNanchor_322"></a><a href="#Footnote_322" class="fnanchor">322</a> +The expiation consists in once feeding or clothing ten poor men, liberating a Muslim +slave or captive, or fasting three days. An unintentional oath requires no expiation; +but the swearing to a falsehood can only be expiated by deep repentance.</p> + +<p><span class="smcap">Note <a name="IV69" id="IV69">69.</a></span> Hole observes (page 222), that "the discovery of Bedreddin in the Arabian +Nights by the tarts he had made, bears internal evidence of having been copied from +Nella Raja's detection by the same means:" and he refers to Kindersley's "Specimens +of Indian Literature."</p> + +<div class="figcenter" style="width: 420px; position: relative;"><a name="f110" id="f110"></a><img src="images/fig110.png" width="420" height="308" alt="Tail-piece to Notes to Chapter IV." title="Tail-piece to Notes to Chapter IV." /></div> +<hr /> +<div class="footnote"><p><a name="Footnote_276" id="Footnote_276"></a><a href="#FNanchor_276"><span class="label">276</span></a> Mir-át ez-Zemán, events of the year 289.</p></div> + +<div class="footnote"><p><a name="Footnote_277" id="Footnote_277"></a><a href="#FNanchor_277"><span class="label">277</span></a> Sale's Preliminary Discourse, sect. iv.</p></div> + +<div class="footnote"><p><a name="Footnote_278" id="Footnote_278"></a><a href="#FNanchor_278"><span class="label">278</span></a> The call to prayer, which is chanted from the +mád'nehs (or menarets) of the mosques. It is as +follows:—"God is most great!" (four times). "I +testify that there is no deity but God!" (twice). +"I testify that Moḥammad is God's Apostle!" +(twice). "Come to prayer!" (twice). "Come to +security!" (twice). "God is most great!" (twice). +"There is no deity but God!"</p></div> + +<div class="footnote"><p><a name="Footnote_279" id="Footnote_279"></a><a href="#FNanchor_279"><span class="label">279</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, +sect. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_280" id="Footnote_280"></a><a href="#FNanchor_280"><span class="label">280</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaäh-hil, +sect. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_281" id="Footnote_281"></a><a href="#FNanchor_281"><span class="label">281</span></a> Compare Exodus xiii. 13; and xii. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_282" id="Footnote_282"></a><a href="#FNanchor_282"><span class="label">282</span></a> Nuzhet el-Mutaämmil, &c., sect. 9; and Mishkát +el-Masábeeḥ, vol. ii. pp. 315, 316.</p></div> + +<div class="footnote"><p><a name="Footnote_283" id="Footnote_283"></a><a href="#FNanchor_283"><span class="label">283</span></a> Nuzhet el-Mutaämmil, &c., <i>loco laudato</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_284" id="Footnote_284"></a><a href="#FNanchor_284"><span class="label">284</span></a> Nuzhet el-Mutaämmil, &c., sect. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_285" id="Footnote_285"></a><a href="#FNanchor_285"><span class="label">285</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_286" id="Footnote_286"></a><a href="#FNanchor_286"><span class="label">286</span></a> Nuzhet el-Mutaämmil, &c., sect. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_287" id="Footnote_287"></a><a href="#FNanchor_287"><span class="label">287</span></a> Idem, sect. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_288" id="Footnote_288"></a><a href="#FNanchor_288"><span class="label">288</span></a> Ḳur-án, ch. xxiii. v. 117.</p></div> + +<div class="footnote"><p><a name="Footnote_289" id="Footnote_289"></a><a href="#FNanchor_289"><span class="label">289</span></a> "God! there is no deity but He," &c., to the +words, "He is the High, the Great."—Idem, ch. ii. +v. 256.</p></div> + +<div class="footnote"><p><a name="Footnote_290" id="Footnote_290"></a><a href="#FNanchor_290"><span class="label">290</span></a> Nuzhet el-Mutaämmil, &c., sect. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_291" id="Footnote_291"></a><a href="#FNanchor_291"><span class="label">291</span></a> Nuzhet el-Mutaämmil, &c., sect. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_292" id="Footnote_292"></a><a href="#FNanchor_292"><span class="label">292</span></a> A similar custom is mentioned in a note appended +to the account of circumcision in vol. i. +ch. ii. of my work on the Modern Egyptians.</p></div> + +<div class="footnote"><p><a name="Footnote_293" id="Footnote_293"></a><a href="#FNanchor_293"><span class="label">293</span></a> Mir-át ez-Zemán, events of the year 302.</p></div> + +<div class="footnote"><p><a name="Footnote_294" id="Footnote_294"></a><a href="#FNanchor_294"><span class="label">294</span></a> Nuzhet el-Mutaämmil, &c., sect. 9; and Mishkát el-Maṣábeeḥ, vol. ii. p. 86.</p></div> + +<div class="footnote"><p><a name="Footnote_295" id="Footnote_295"></a><a href="#FNanchor_295"><span class="label">295</span></a> Mishkát el-Maṣábeeḥ, ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_296" id="Footnote_296"></a><a href="#FNanchor_296"><span class="label">296</span></a> Nuzhet el-Mutaämmil, &c., sect. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_297" id="Footnote_297"></a><a href="#FNanchor_297"><span class="label">297</span></a> See my work on the Modern Egyptians, vol. ii. ch. v.</p></div> + +<div class="footnote"><p><a name="Footnote_298" id="Footnote_298"></a><a href="#FNanchor_298"><span class="label">298</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 79.</p></div> + +<div class="footnote"><p><a name="Footnote_299" id="Footnote_299"></a><a href="#FNanchor_299"><span class="label">299</span></a> Nuzhet el-Mutaämmil, &c., sect. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_300" id="Footnote_300"></a><a href="#FNanchor_300"><span class="label">300</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_301" id="Footnote_301"></a><a href="#FNanchor_301"><span class="label">301</span></a> Nuzhet el-Mutaämmil, &c., sect. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_302" id="Footnote_302"></a><a href="#FNanchor_302"><span class="label">302</span></a> Mir-át ez-Zemán, events of the year above +mentioned.</p></div> + +<div class="footnote"><p><a name="Footnote_303" id="Footnote_303"></a><a href="#FNanchor_303"><span class="label">303</span></a> Idem, Proverbs of the Arabs: and Ḳámoos, +<i>voce</i> "kharaja."</p></div> + +<div class="footnote"><p><a name="Footnote_304" id="Footnote_304"></a><a href="#FNanchor_304"><span class="label">304</span></a> Ch. iv. vv. 26, 27.</p></div> + +<div class="footnote"><p><a name="Footnote_305" id="Footnote_305"></a><a href="#FNanchor_305"><span class="label">305</span></a> Nuzhet el-Mutaämmil, &c., sect. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_306" id="Footnote_306"></a><a href="#FNanchor_306"><span class="label">306</span></a> Idem, sect. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_307" id="Footnote_307"></a><a href="#FNanchor_307"><span class="label">307</span></a> Mishkát el-Maṣábeeḥ, vol. i. p. 229.</p></div> + +<div class="footnote"><p><a name="Footnote_308" id="Footnote_308"></a><a href="#FNanchor_308"><span class="label">308</span></a> Idem, vol. i. p. 223.</p></div> + +<div class="footnote"><p><a name="Footnote_309" id="Footnote_309"></a><a href="#FNanchor_309"><span class="label">309</span></a> Idem, vol. ii. p. 78.</p></div> + +<div class="footnote"><p><a name="Footnote_310" id="Footnote_310"></a><a href="#FNanchor_310"><span class="label">310</span></a> Idem, vol. ii. p. 79.</p></div> + +<div class="footnote"><p><a name="Footnote_311" id="Footnote_311"></a><a href="#FNanchor_311"><span class="label">311</span></a> Nuzhet El-Mutaämmil, &c., sect. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_312" id="Footnote_312"></a><a href="#FNanchor_312"><span class="label">312</span></a> Idem, sect. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_313" id="Footnote_313"></a><a href="#FNanchor_313"><span class="label">313</span></a> Nuzhet el-Mutaämmil, &c., sect. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_314" id="Footnote_314"></a><a href="#FNanchor_314"><span class="label">314</span></a> Ibid.; and Mishkát el-Maṣábeeḥ, vol. ii. p. 105.</p></div> + +<div class="footnote"><p><a name="Footnote_315" id="Footnote_315"></a><a href="#FNanchor_315"><span class="label">315</span></a> Mishkát el-Maṣábeeḥ vol. ii. p. 104.</p></div> + +<div class="footnote"><p><a name="Footnote_316" id="Footnote_316"></a><a href="#FNanchor_316"><span class="label">316</span></a> Nuzhet el-Mutaämmil, &c., <i>loco laudato</i>; and +Mishkát el-Maṣábeeḥ, vol. ii. p. 89.</p></div> + +<div class="footnote"><p><a name="Footnote_317" id="Footnote_317"></a><a href="#FNanchor_317"><span class="label">317</span></a> Nuzhet el-Mutaämmil, &c., <i>loco laudato</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_318" id="Footnote_318"></a><a href="#FNanchor_318"><span class="label">318</span></a> Account of the Emeer Moḥammad Ágha El-Bároodee, obituary, year 1205.</p></div> + +<div class="footnote"><p><a name="Footnote_319" id="Footnote_319"></a><a href="#FNanchor_319"><span class="label">319</span></a> Nuzhet el-Mutaämmil, &c., sect. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_320" id="Footnote_320"></a><a href="#FNanchor_320"><span class="label">320</span></a> Mishkát el-Maṣábeeḥ, vol. ii. p. 377.</p></div> + +<div class="footnote"><p><a name="Footnote_321" id="Footnote_321"></a><a href="#FNanchor_321"><span class="label">321</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_322" id="Footnote_322"></a><a href="#FNanchor_322"><span class="label">322</span></a> Ḳur-án, ch. v. v. 9.</p></div> +<hr /> +<p><span class='pagenum'><a name="Page_291" id="Page_291">291</a></span></p> + +<div class="center" style="width: 598px; position: relative;"><a name="f111" id="f111"></a><img src="images/fig111.png" width="598" height="457" alt="Head-piece to Chapter V.--The Humpback, &c." title="Head-piece to Chapter V.--The Humpback, &c." /></div> + +<h4>CHAPTER V.</h4> + +<h6>COMMENCING WITH PART OF THE TWENTY-FOURTH NIGHT, AND ENDING +WITH PART OF THE THIRTY-SECOND.</h6> + +<h5>THE STORY OF THE HUMPBACK.</h5> + +<p>There was, in ancient times, in the city of El-Baṣrah,<a href="#V1" class="fnanchor">1</a> a tailor +who enjoyed an ample income, and was fond of sport and merriment. +He was in the habit of going out occasionally with his wife, that they +might amuse themselves with strange and diverting scenes; and one +day they went forth in the afternoon,<a href="#V2" class="fnanchor">2</a> and, returning home in the +evening, met a humpbacked man, whose aspect was such as to excite +laughter in the angry, and to dispel anxiety and grief: so they approached +him to enjoy the pleasure of gazing at him, and invited him +to return with them to their house, and to join with them in a carousal +that night.</p> + +<p>He assented to their proposal; and after he had gone with them<span class='pagenum'><a name="Page_292" id="Page_292">292</a></span> +to the house, the tailor went out to the market; night having then +approached. He bought some dried fish, and bread and limes and +sweetmeat, and, returning with them, placed the fish before the humpback +and they sat down to eat; and the tailor's wife took a large +piece of fish, and crammed the humpback with it, and, closing his +mouth with her hand, said, By Allah, thou shalt not swallow it but +by gulping it at once, and I will not give thee time to chew it. He +therefore swallowed it; but it contained a large and sharp bone, which +stuck across in his throat, his destiny having so determined, and he +expired. The tailor exclaimed, There is no strength nor power but in +God the High, the Great! Alas, that this poor creature should not +have died but in this manner by our hands!—Wherefore this idling? +exclaimed the woman.—And what can I do? asked her husband.—Arise +she answered, and take him in thy bosom, and cover him with +a silk napkin: I will go out first and do thou follow me, this very +night and say, This is my son, and this is his mother; and we are +going to convey him to the physician, that he may give him some +medicine.</p> + +<p>No sooner had the tailor heard these words than he arose, and +took the humpback in his bosom. His wife, accompanying him, exclaimed, +O my child! may Allah preserve thee! Where is the part in +which thou feelest pain; and where hath this small-pox attacked thee?—So +every one who saw them said, They are conveying a child smitten +with the small-pox. Thus they proceeded, inquiring as they went, +for the abode of the physician; and the people directed them to the +house of a physician who was a Jew; and they knocked at the door, +and there came down to them a black slave-girl, who opened the door, +and beheld a man carrying (as she imagined) a child, and attended by +its mother; and she said, What is your business?—We have a child +here answered the tailor's wife, and we want the physician to see him: +take, then, this quarter of a piece of gold, and give it to thy master, and +let him come down and see my son; for he is ill. The girl, therefore, +went up, and the tailor's wife, entering the vestibule, said to her husband, +Leave the humpback here, and let us take ourselves away. And +the tailor, accordingly, set him up against the wall, and went out with +his wife.</p> + +<p>The slave-girl, meanwhile, went in to the Jew, and said to him, +Below, in the house, is a sick person, with a woman and a man: and +they have given me a quarter of a piece of gold for thee, that thou +mayest prescribe for them what may suit his case. And when the<span class='pagenum'><a name="Page_293" id="Page_293">293</a></span> +Jew saw the quarter of a piece of gold, he rejoiced, and, rising in +haste, went down in the dark; and in doing so, his foot struck against +the lifeless humpback. O Ezra! he exclaimed—O Heavens and the +Ten Commandments! O Aaron, and Joshua son of Nun! It seemeth +that I have stumbled against this sick person, and he hath fallen down +the stairs and died! And how shall I go forth with one killed from +my house? O Ezra's ass!<a href="#V3" class="fnanchor">3</a>—He then raised him, and took him up +from the court of the house to his wife, and acquainted her with the +accident.—And why sittest thou here idle? said she; for if thou remain +thus until daybreak our lives will be lost: let me and thee, then, +take him up to the terrace, and throw him into the house of our +neighbour the Muslim; for he is the steward of the Sulṭán's kitchen, +and often do the cats come to his house, and eat of the food which +they find there;<a href="#V4" class="fnanchor">4</a> as do the mice too: and if he remain there for a +night, the dogs will come down to him from the terraces and eat him +up entirely.<a href="#V5" class="fnanchor">5</a> So the Jew and his wife went up, carrying the humpback, +and let him down by his hands and feet to the pavement; +placing him against the wall; which having done, they descended.</p> + +<p>Not long had the humpback been thus deposited when the steward +returned to his house, and opened the door, and, going up with a +lighted candle in his hand, found a son of Adam standing in the +corner next the kitchen; upon which he exclaimed, What is this? +By Allah, the thief that hath stolen our goods is none other than a +son of Adam, who taketh what he findeth of flesh or grease, even +though I keep it concealed from the cats and the dogs; and if I killed +all the cats and dogs of the quarter it would be of no use; for he +cometh down from the terraces!—And so saying, he took up a great +mallet, and struck him with it, and then, drawing close to him, gave +him a second blow with it upon the chest, when the humpback fell +down, and he found that he was dead; whereupon he grieved, and +said, There is no strength nor power but in God! And he feared for +himself, and exclaimed, Curse upon the grease and the flesh, and upon +this night, in which the destiny of this man hath been accomplished +by my hand! Then, looking upon him, and perceiving that he was +a humpback, he said, Is it not enough that thou art humpbacked, but +must thou also be a robber, and steal the flesh and the grease? O +Protector, cover me with thy gracious shelter!—And he lifted him +upon his shoulders, and descended, and went forth from his house, +towards the close of the night, and stopped not until he had conveyed +him to the commencement of the market-street, where he placed him<span class='pagenum'><a name="Page_294" id="Page_294">294</a></span> +upon his feet by the side of a shop at the entrance of a lane, and there +left him and retired.</p> + +<p>Soon after, there came a Christian, the Sulṭán's broker, who, in a +state of intoxication, had come forth to visit the bath; and he advanced, +staggering, until he drew near to the humpback, when he turned his +eyes, and beheld one standing by him. Now some persons had +snatched off his turban early in the night,<a href="#V6" class="fnanchor">6</a> and when he saw the +humpback standing there, he concluded that he intended to do the +same; so he clenched his fist, and struck him on the neck. Down fell +the humpback upon the ground, and the Christian called out to the +watchman of the market,<a href="#V7" class="fnanchor">7</a> while, still in the excess of his intoxication, +he continued beating the humpback, and attempting to throttle him. +As he was thus employed, the watchman came, and, finding the +Christian kneeling upon the Muslim<a href="#V8" class="fnanchor">8</a> and beating him, said, Arise, +and quit him! He arose, therefore, and the watchman, approaching +the humpback, saw that he was dead, and exclaimed, How is it that +the Christian dareth to kill the Muslim? Then seizing the Christian, +he bound his hands behind him, and took him to the house of the +Wálee;<a href="#V9" class="fnanchor">9</a> the Christian saying within himself, O Heavens! O Virgin! +how have I killed this man? and how quickly did he die from a +blow of the hand!—Intoxication had departed, and reflection had +come.</p> + +<p>The humpback and the Christian passed the remainder of the +night in the house of the Wálee, and the Wálee ordered the executioner +to proclaim the Christian's crime, and he set up a gallows, and +stationed him beneath it. The executioner then came, and threw the +rope round his neck, and was about to hang him, when the Sulṭán's +steward pushed through the crowd, seeing the Christian standing +beneath the gallows, and the people made way for him, and he said to +the executioner, Do it not; for it was I who killed him.—Wherefore +didst thou kill him? said the Wálee. He answered, I went into my +house last night, and saw that he had descended from the terrace and +stolen my goods; so I struck him with a mallet upon his chest, and +he died, and I carried him out, and conveyed him to the market-street, +where I set him up in such a place, at the entrance of such a lane. Is +it not enough for me to have killed a Muslim, that a Christian should +be killed on my account? Hang, then, none but me.—The Wálee, +therefore, when he heard these words, liberated the Christian broker, and +said to the executioner, Hang this man, on the ground of his confession. +And he took off the rope from the neck of the Christian, and<span class='pagenum'><a name="Page_295" id="Page_295">295</a></span> +put it round the neck of the steward, and, having stationed him beneath +the gallows, was about to hang him, when the Jewish physician pushed +through the crowd, and called out to the executioner, saying to him, +Do it not; for none killed him but I; and the case was this: he came +to my house to be cured of a disease, and as I descended to him I +struck against him with my foot, and he died: kill not the steward, +therefore; but kill me. So the Wálee gave orders to hang the Jewish +physician; and the executioner took off the rope from the steward's +neck, and put it round the neck of the Jew. But, lo, the tailor came, +and, forcing his way among the people, said to the executioner, Do it +not; for none killed him but I; and it happened thus: I was out +amusing myself during the day, and as I was returning at the commencement +of the night, I met this humpback in a state of intoxication, +with a tambourine, and singing merrily; and I stopped to divert +myself by looking at him, and took him to my house. I then bought +some fish, and we sat down to eat, and my wife took a piece of fish +and a morsel of bread, and crammed them into his mouth, and he was +choked, and instantly died. Then I and my wife took him to the +house of the Jew, and the girl came down and opened the door, and +while she went up to her master, I set up the humpback by the stairs, +and went away with my wife: so, when the Jew came down and +stumbled against him, he thought that he had killed him.—And he +said to the Jew, Is this true? He answered, Yes. The tailor, then, +looking towards the Wálee, said to him, Liberate the Jew, and hang +me. And when the Wálee heard this he was astonished at the case of +the humpback, and said, Verily this is an event that should be recorded +in books! And he said to the executioner, Liberate the Jew, +and hang the tailor on account of his own confession. So the executioner +led him forward, saying, Dost thou put forward this and take +back that; and shall we not hang one? And he put the rope round +the neck of the tailor.</p> + +<p>Now the humpback was the Sulṭán's buffoon, and the Sulṭán +could not bear him to be out of his sight; and when the humpback +had got drunk, and been absent that night and the next day until +noon, the King inquired respecting him of some of his attendants, and +they answered him, O our lord, the Wálee hath taken him forth dead, +and gave orders to hang the person who killed him, and there came a +second and a third person, each saying, None killed him but I:—and +describing to the Wálee the cause of his killing him. When the King, +therefore, heard this, he called out to the Chamberlain, and said to him,<span class='pagenum'><a name="Page_296" id="Page_296">296</a></span> +Go down to the Wálee, and bring them all hither before me. So the +Chamberlain went down, and found that the executioner had almost +put to death the tailor, and he called out to him, saying, Do it not:—and +informed the Wálee that the case had been reported to the King. +And he took him, and the humpback borne with him, and the tailor +and the Jew and the Christian and the steward, and went up with +them all to the King; and when the Wálee came into the presence of +the King, he kissed the ground, and related to him all that had +happened. And the King was astonished, and was moved with merriment, +at hearing this tale; and he commanded that it should be +written in letters of gold. He then said to those who were present, +Have ye ever heard anything like the story of this humpback? And +upon this the Christian advanced, and said, O King of the age, if thou +permit me I will relate to thee an event that hath occurred to me more +wonderful and strange and exciting than the story of the humpback.—Tell +us then thy story, said the King. And the Christian related as +follows:—</p> + +<div class="figcenter" style="width: 437px; position: relative;"><a name="f112" id="f112"></a><img src="images/fig112.png" width="437" height="201" alt="The Humpback Dead" title="The Humpback Dead" /></div> + +<hr /> +<p><span class='pagenum'><a name="Page_297" id="Page_297">297</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f113" id="f113"></a><img src="images/fig113.png" width="600" height="354" alt="Báb en-Nasr (from a Sketch by Mr. E.W. Lane), &c." title="Báb en-Nasr (from a Sketch by Mr. E.W. Lane), &c. Báb en-Nasr (from a Sketch by Mr. E.W. Lane), &c." /></div> + +<h5>THE STORY TOLD BY THE CHRISTIAN BROKER.</h5> + +<p>Know, O King of the age, that I came to this country with merchandise, +and destiny stayed me among your people. I was born in +Cairo, and am one of its Copts, and there I was brought up. My +father was a broker; and when I had attained to manhood, he died, +and I succeeded to his business; and as I was sitting one day, lo, a +young man of most handsome aspect, and clad in a dress of the richest +description, came to me, riding upon an ass, and, when he saw me, +saluted me; whereupon I rose to him, to pay him honour, and he produced +a handkerchief containing some sesame, and said, What is the +value of an ardebb<a href="#V10" class="fnanchor">10</a> of this? I answered him, A hundred pieces of +silver. And he said to me, Take the carriers and the measurers, and +repair to the Khán of El-Jáwalee<a href="#V11" class="fnanchor">11</a> in the district of Báb en-Naṣr:<a href="#V12" class="fnanchor">12</a> +there wilt thou find me. And he left me and went his way, after +having given me the handkerchief with the sample of the sesame. So +I went about to the purchasers; and the price of each ardebb amounted +to a hundred and twenty pieces of silver; and I took with me four +carriers, and went to him. I found him waiting my arrival; and when +he saw me he rose and opened a magazine, and we measured its contents, +and the whole amounted to fifty ardebbs. The young man then +said, Thou shalt have, for every ardebb, ten pieces of silver as brokerage; +and do thou receive the price and keep it in thy care: the whole +sum will be five thousand; and thy share of it, five hundred: so there +will remain for me four thousand and five hundred; and when I shall +have finished the sale of the goods contained in my store-rooms, I will<span class='pagenum'><a name="Page_298" id="Page_298">298</a></span> +come to thee and receive it. I replied, It shall be as thou desirest. +And I kissed his hand, and left him. Thus there accrued to me, on +that day, a thousand pieces of silver, besides my brokerage.<a href="#V13" class="fnanchor">13</a></p> + +<p>He was absent from me a month, at the expiration of which he +came and said to me, Where is the money? I answered, Here it is, +ready. And he said, Keep it until I come to thee to receive it. And +I remained expecting him; but he was absent from me another month; +after which he came again, and said, Where is the money? Whereupon +I arose and saluted him, and said to him, Wilt thou eat something +with us? He, however, declined, and said, Keep the money +until I shall have gone and returned to receive it from thee. He +then departed; and I arose, and prepared for him the money, and sat +expecting him; but again he absented himself from me for a month, and +then came and said, After this day I will receive it from thee. And +he departed, and I made ready the money for him as before, and sat +waiting his return. Again, however, he remained a month absent +from me, and I said within myself, Verily this young man is endowed +with consummate liberality! After the month he came, attired in rich +clothing, and resembling the full moon, appearing as if he had just +come out of the bath, with red cheek and fair forehead, and a mole like +a globule of ambergris. When I beheld him I kissed his hand, and +invoked a blessing upon him, and said to him, O my master, wilt thou +not take thy money?—Have patience with me, he answered, until I +shall have transacted all my affairs, after which I will receive it from +thee. And so saying, he departed; and I said within myself, By +Allah, when he cometh I will entertain him as a guest, on account of +the profit which I have derived from his money; for great wealth hath +accrued to me from it.</p> + +<p>At the close of the year he returned, clad in a dress richer than +the former; and I swore to him that he should alight to be my guest.—On +the condition, he replied, that thou expend nothing of my +money that is in thy possession. I said, Well:—and, having seated +him, prepared what was requisite of meats and drinks and other provisions, +and placed them before him, saying, In the name of Allah! +And he drew near to the table, and put forth his left hand, and thus +ate with me: so I was surprised at him;<a href="#V14" class="fnanchor">14</a> and when we had finished +he washed his hand, and I gave him a napkin with which to wipe it. +We then sat down to converse, and I said, O my master dispel a +trouble from my mind. Wherefore didst thou eat with thy left hand? +Probably something paineth thee in thy right hand?—On hearing<span class='pagenum'><a name="Page_299" id="Page_299">299</a></span> +these words, he stretched forth his arm from his sleeve,<a href="#V15" class="fnanchor">15</a> and behold, +it was maimed—an arm without a hand! And I wondered at this; +but he said to me, Wonder not; nor say in thy heart that I ate with +thee with my left hand from a motive of self-conceit; for rather to be +wondered at is the cause of the cutting off of my right hand. And +what, said I, was the cause of it? He answered, thus:—</p> + +<p>Know that I am from Baghdád: my father was one of the chief +people of that city; and when I had attained the age of manhood, I +heard the wanderers and travellers and merchants conversing respecting +the land of Egypt, and their words remained in my heart until my +father died, when I took large sums of money, and prepared merchandise +consisting of the stuffs of Baghdád and of El-Móṣil, and similar +precious goods, and, having packed them up, journeyed from Baghdád; +and God decreed me safety until I entered this your city. And so +saying, he wept, and repeated these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">The blear-eyed escapeth a pit into which the clear-sighted falleth;</span> +<span class="i0">And the ignorant, an expression by which the shrewd sage is ruined.</span> +<span class="i0">The believer can scarce earn his food, while the impious infidel is favoured.</span> +<span class="i0">What art or act can a man devise? It is what the Almighty appointeth!</span> +</div> +</div> + +<p>I entered Cairo, continued the young man, and deposited the stuffs +in the Khán of Mesroor,<a href="#V16" class="fnanchor">16</a> and, having unbound my packages and put +them in the magazines, gave to the servant some money to buy for +us something to eat, after which I slept a little; and when I arose, I +went to Beyn el-Ḳaṣreyn.<a href="#V17" class="fnanchor">17</a> I then returned, and passed the night; +and in the morning following, I opened a bale of stuff, and said within +myself, I will arise and go through some of the market-streets, and see +the state of the mart. So I took some stuff, and made some of my +servants carry it, and proceeded until I arrived at the Ḳeysáreeyeh of +Jahárkas,<a href="#V18" class="fnanchor">18</a> where the brokers came to me, having heard of my arrival, +and took from me the stuff, and cried it about for sale; but the price +bidden amounted not to the prime cost. And upon this the Sheykh +of the brokers said to me, O my master, I know a plan by which thou +mayest profit; and it is this: that thou do as other merchants, and +sell thy merchandise upon credit for a certain period, employing a +scrivener and a witness and a money-changer, and receive a portion of +the profits every Thursday and Monday; so shalt thou make of every +piece of silver two; and besides that, thou wilt be able to enjoy the +amusements afforded by Egypt and its Nile.—The advice is judicious, +I replied: and accordingly I took the brokers with me to the Khán, +and they conveyed the stuffs to the Ḳeysáreeyeh, where I sold it to +the merchants, writing a bond in their names, which I committed to<span class='pagenum'><a name="Page_300" id="Page_300">300</a></span> +the money-changer, and taking from him a corresponding bond. I +then returned to the Khán, and remained there some days; and every +day I took for my breakfast a cup of wine, and had mutton and sweetmeats +prepared for me, until the month in which I became entitled to +the receipt of the profits, when I seated myself every Thursday and +Monday at the shops of the merchants, and the money-changer went +with the scrivener and brought me the money.</p> + +<div class="figcenter" style="width: 466px; position: relative;"><a name="f114" id="f114"></a><img src="images/fig114.png" width="466" height="316" alt="Money-Changer and Scrivener, &c." title="Money-Changer and Scrivener, &c." /></div> + +<p>Thus did I until one day I went to the bath and returned to the +Khán, and, entering my lodging, took for my breakfast a cup of wine, +and then slept; and when I awoke I ate a fowl,<a href="#V19" class="fnanchor">19</a> and perfumed myself +with essence, and repaired to the shop of a merchant named Bedr-ed-Deen +the Gardener,<a href="#V20" class="fnanchor">20</a> who, when he saw me, welcomed me, and conversed +with me a while in his shop; and as we were thus engaged, lo, +a female came and seated herself by my side. She wore a headkerchief +inclined on one side, and the odours of sweet perfumes were diffused +from her, and she captivated my reason by her beauty and loveliness +as she raised her izár and I beheld her black eyes. She saluted Bedr-ed-Deen, +and he returned her salutation, and stood conversing with +her; and when I heard her speech, love for her took entire possession +of my heart. She then said to Bedr-ed-Deen, Hast thou a piece of +stuff woven with pure gold thread? And he produced to her a piece; +and she said, May I take it and go, and then send thee the price? +But he answered, It is impossible, O my mistress; for this is the +owner of the stuff, and I owe him a portion of the profit.—Wo to +thee! said she: it is my custom to take of thee each piece of stuff for +a considerable sum of money, giving thee a gain beyond thy wish, and +then to send thee the price.—Yes, he rejoined; but I am in absolute<span class='pagenum'><a name="Page_301" id="Page_301">301</a></span> +want of the price this day. And upon this she took the piece and +threw it back to him upon his breast, saying, Verily your class knows +not how to respect any person's rank! And she arose, and turned +away. I felt then as if my soul went with her, and, rising upon my +feet, I said to her, O my mistress, kindly bestow a look upon me, and +retrace thine honoured steps. And she returned, and smiled and said, +For thy sake I return. And she sat opposite me upon the seat of +the shop; and I said to Bedr-ed-Deen, What is the price that thou +hast agreed to give for this piece. He answered, Eleven hundred +pieces of silver. And I said to him, Thy profit shall be a hundred +pieces of silver: give me then a paper, and I will write for thee the +price upon it. I then took the piece of stuff from him, and wrote him +the paper with my own hand, and gave the piece of stuff to the lady, +saying to her, Take it and go; and if thou wilt, bring the price to me +in the market; or, if thou wilt, it shall be my present to thee. She +replied, God recompense thee, and bless thee with my property, and +make thee my husband; and may God accept this prayer!—O my +mistress, said I, let this piece of stuff be thine, and another like it, +and permit me to see thy face. And upon this she raised her veil; +and when I beheld her face, the sight drew from me a thousand sighs, +and my heart was entangled by her love, so that I no longer remained +master of my reason. She then lowered the veil again, and took the +piece of stuff, saying, O my master, leave me not desolate. So she +departed, while I continued sitting in the market-street until past the +hour of afternoon-prayer, with wandering mind, overpowered by love. +In the excess of my passion, before I rose I asked the merchant respecting +her; and he answered me, She is a rich lady, the daughter of a +deceased Emeer, who left her great property.</p> + +<p>I then took leave of him, and returned to the Khán, and the +supper was placed before me; but, reflecting upon her, I could eat +nothing. I laid myself down to rest; but sleep came not to me, and +I remained awake until the morning, when I arose and put on a suit +of clothing different from that which I had worn the day before; and, +having drunk a cup of wine, and eaten a few morsels as my breakfast, +repaired again to the shop of the merchant, and saluted him, and sat +down with him. The lady soon came, wearing a dress more rich than +the former, and attended by a slave-girl; and she seated herself, and +saluted me instead of Bedr-ed-Deen, and said, with an eloquent tongue +which I had never heard surpassed in softness or sweetness, Send with +me some one to receive the twelve hundred pieces of silver, the price<span class='pagenum'><a name="Page_302" id="Page_302">302</a></span> +of the piece of stuff.—Wherefore, said I, this haste? She replied, +May we never lose thee! And she handed to me the price; and I sat +conversing with her, and made a sign to her, which she understood, +intimating my wish to visit her: whereupon she rose in haste, +expressing displeasure at my hint. My heart clung to her, and I +followed in the direction of her steps through the market-street; and +lo, a slave-girl came to me, and said, O my master, answer the summons +of my mistress. Wondering at this, I said, No one here knoweth me.—How +soon, she rejoined, hast thou forgotten her! My mistress is +she who was to-day at the shop of the merchant Bedr-ed-Deen.—So I +went with her until we arrived at the money-changer's;<a href="#V21" class="fnanchor">21</a> and when +her mistress, who was there, beheld me, she drew me to her side, and +said, O my beloved, thou hast wounded my heart, and love of thee +hath taken possession of it; and from the time that I first saw thee, +neither sleep nor food nor drink hath been pleasant to me. I replied, +And more than that do I feel; and the state in which I am needs no +complaint to testify it.—Then shall I visit thee, O my beloved, she +asked, or wilt thou come to me? For our marriage must be a secret.<a href="#V22" class="fnanchor">22</a>—I +am a stranger, I answered, and have no place of reception but the +Khán; therefore, if thou wilt kindly permit me to go to thine abode +the pleasure will be perfect.—Well, she replied; but to-night is the +eve of Friday, and let nothing be done till to-morrow, when, after thou +hast joined in the prayers, do thou mount thine ass, and inquire for +the Ḥabbáneeyeh;<a href="#V23" class="fnanchor">23</a> and when thou hast arrived there, ask for the +house called the Ḳá'ah<a href="#V24" class="fnanchor">24</a> of Barakát the Naḳeeb,<a href="#V25" class="fnanchor">25</a> known by the surname +of Aboo-Shámeh; for there do I reside; and delay not; for I +shall be anxiously expecting thee.</p> + +<p>On hearing this I rejoiced exceedingly, and we parted; and I +returned to the Khán in which I lodged. I passed the whole night +sleepless, and was scarcely sure that the daybreak had appeared when +I rose and changed my clothes, and, having perfumed myself with +essences and sweet scents, took with me fifty pieces of gold in a handkerchief, +and walked from the Khán of Mesroor to Báb Zuweyleh,<a href="#V26" class="fnanchor">26</a> +where I mounted an ass, and said to its owner, Go with me to the +Ḥabbáneeyeh. And in less than the twinkling of an eye he set off, +and soon he stopped at a by-street called Darb El-Munaḳḳiree, when +I said to him, Enter the street, and inquire for the Ḳá'ah of the +Naḳeeb. He was absent but a little while, and, returning, said, Alight.—Walk +on before me, said I, to the Ḳá'ah. And he went on until +he had led me to the house; whereupon I said to him, To-morrow<span class='pagenum'><a name="Page_303" id="Page_303">303</a></span> +come to me hither to convey me back.—In the name of Allah, he +replied: and I handed to him a quarter of a piece of gold, and he took +it and departed. I then knocked at the door, and there came forth +to me two young virgins in whom the forms of womanhood had just +developed themselves, resembling two moons, and they said, Enter; +for our mistress is expecting thee, and she hath not slept last night +from her excessive love for thee. I entered an upper saloon with +seven doors: around it were latticed windows looking upon a garden +in which were fruits of every kind, and running streams and singing +birds: it was plastered with imperial gypsum, in which a man might +see his face reflected:<a href="#V27" class="fnanchor">27</a> its roof was ornamented with gilding, and surrounded +by inscriptions in letters of gold upon a ground of ultramarine: +it comprised a variety of beauties, and shone in the eyes of +beholders: the pavement was of coloured marbles, having in the midst +of it a fountain, with four snakes of red gold casting forth water from +their mouths like pearls and jewels at the corners of the pool;<a href="#V28" class="fnanchor">28</a> and it +was furnished with carpets of coloured silk, and mattresses.</p> + +<div class="figcenter" style="width: 348px; position: relative;"><a name="f115" id="f115"></a><img src="images/fig115.png" width="348" height="331" alt="Saloon" title="Saloon" /></div> + +<p>Having entered, I seated myself; and scarcely had I done so when +the lady approached me. She wore a crown set with pearls and +jewels;<a href="#V29" class="fnanchor">29</a> her hands and feet were stained with ḥennà; and her bosom +was ornamented with gold. As soon as she beheld me she smiled +in my face, and embraced me, saying, Is it true that thou hast come +to me, or is this a dream?—I am thy slave, I answered; and she said, +Thou art welcome. Verily, from the time when I first saw thee, +neither sleep hath been sweet to me, nor hath food been pleasant!—In +such case have <i>I</i> been, I replied;—and we sat down to converse; +but I hung down my head towards the ground, in bashfulness; and<span class='pagenum'><a name="Page_304" id="Page_304">304</a></span> +not long had I thus remained when a repast was placed before me, +consisting of the most exquisite dishes, as fricandoes and hashes and +stuffed fowls. I ate with her until we were satisfied; when they +brought the basin and ewer, and I washed my hands; after which we +perfumed ourselves with rose-water infused with musk, and sat down +again to converse: expressing to each other our mutual passion; and +her love took such possession of me that all the wealth I possessed +seemed worthless in comparison. In this manner we continued to +enjoy ourselves until, night approaching, the female slaves brought +supper and wine, a complete service; and we drank until midnight. +Never in my life had I passed such a night. And when morning +came, I arose, and, having thrown to her the handkerchief containing +the pieces of gold,<a href="#V30" class="fnanchor">30</a> I took leave of her and went out; but as I did so +she wept, and said, O my master, when shall I see again this lovely +face? I answered her, I will be with thee at the commencement of +the night. And when I went forth, I found the owner of the ass, who +had brought me the day before, waiting for me at the door; and I +mounted, and returned with him to the Khán of Mesroor, where I +alighted, and gave to him half a piece of gold, saying to him, Come +hither at sunset. He replied, On the head be thy command.</p> + +<p>I entered the Khán, and ate my breakfast, and then went forth to +collect the price of my stuffs; after which I returned. I had prepared +for my wife a roasted lamb, and purchased some sweetmeat and I +now called the porter, described to him the house, and gave him his +hire. Having done this, I occupied myself again with my business +until sunset, when the owner of the ass came, and I took fifty pieces +of gold, and put them into a handkerchief. Entering the house, I +found that they had wiped the marble and polished the vessels of +copper and brass, and filled the lamps and lighted the candles, and +dished the supper and strained the wine; and when my wife saw me, +she threw her arms around my neck, and said, Thou hast made me +desolate by thine absence! The tables were then placed before us, +and we ate until we were satisfied, and the slave-girls took away the +first table, and placed before us the wine; and we sat drinking, and +eating of the dried fruits, and making merry, until midnight. We +then slept until morning, when I arose and handed her the fifty pieces +of gold as before, and left her.</p> + +<p>Thus I continued to do for a long time, until I passed the night and +awoke possessing not a piece of silver nor one of gold; and I said within +myself, This is the work of the Devil! And I repeated these verses:<span class='pagenum'><a name="Page_305" id="Page_305">305</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Poverty causeth the lustre of a man to grow dim, like the yellowness of the setting sun.</span> +<span class="i0">When absent, he is not remembered among mankind; and when present, he shareth not their pleasures.</span> +<span class="i0">In the market-streets he shunneth notice; and in desert places he poureth forth his tears.</span> +<span class="i0">By Allah! a man, among his own relations, when afflicted with poverty, is as a stranger!</span> +</div> +</div> + +<div class="figcenter" style="width: 454px; position: relative;"><a name="f116" id="f116"></a><img src="images/fig116.png" width="454" height="558" alt="Interior of Báb Zuweyleh (from a Sketch by M. Coste)" title="Interior of Báb Zuweyleh (from a Sketch by M. Coste)" /></div> + +<p>With these reflections I walked forth into Beyn el-Ḳaṣreyn, and +proceeded thence to Báb Zuweyleh, where I found the people crowding +together, so that the gate was stopped up by their number; and, as +destiny willed, I saw there a trooper, and, unintentionally pressing +against him, my hand came in contact with his pocket, and I felt it, +and found that it contained a purse; and I caught hold of the purse, +and took it from his pocket. But the trooper felt that his pocket was +lightened, and, putting his hand into it, found nothing; upon which +he looked aside at me, and raised his hand with the mace,<a href="#V31" class="fnanchor">31</a> and struck +me upon my head. I fell to the ground, and the people surrounded +us, and seized the bridle of the trooper's horse, saying, On account of +the crowd dost thou strike this young man such a blow? But he +called out to them and said, This is a robber! On hearing this I +feared. The people around me said, This is a comely young man, and +hath taken nothing. While some, however, believed this, others disbelieved; +and after many words, the people dragged me along, desiring +to liberate me: but, as it was predestined, there came at this +moment the Wálee and other magistrates entering the gate, and, seeing +the people surrounding me and the trooper, the Wálee said, What is +the news? The trooper answered, By Allah, O Emeer, this is a robber: +I had in my pocket a blue purse containing twenty pieces of gold; and +he took it while I was pressed by the crowd.—Was any one with thee? +asked the Wálee. The trooper answered, No. And the Wálee called +out to the chief of his servants, saying, Seize him and search him. +So he seized me; and protection was withdrawn from me; and the +Wálee said to him, Strip him of all that is upon him. And when he +did so, they found the purse in my clothes: and the Wálee, taking +it, counted the money, and found it to be twenty pieces of gold, as the +trooper had said; whereupon he was enraged, and called out to his +attendants, saying, Bring him forward. They, therefore, brought me +before him, and he said to me, O young man, tell the truth. Didst +thou steal this purse?—And I hung down my head towards the ground, +saying within myself, If I answer that I did not steal it, it will be +useless, for he hath produced it from my clothes; and if I say, I stole<span class='pagenum'><a name="Page_306" id="Page_306">306</a></span> +it, I fall into trouble. I then raised my head, and said, Yes, I took +it. And when the Wálee heard these words, he wondered, and called +witnesses, who presented themselves, and gave their testimony to my +confession.—All this took place at Báb Zuweyleh.—The Wálee then +ordered the executioner to cut off my hand; and he cut off my right +hand;<a href="#V32" class="fnanchor">32</a> but the heart of the trooper was moved with compassion for +me, and he interceded for me that I should not be killed:<a href="#V33" class="fnanchor">33</a> so the +Wálee left me and departed. The people however continued around +me, and gave me to drink a cup of wine; and the trooper gave me the +purse, saying, Thou art a comely youth, and it is not fit that thou +shouldst be a thief. And I took it from him, and addressed him with +these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">By Allah! good sir, I was not a robber; nor was I a thief, O, best of mankind!</span> +<span class="i0">But fortune's vicissitudes overthrew me suddenly, and anxiety and trouble and poverty overpowered me.</span> +<span class="i0">I cast it not; but it was the Deity who cast an arrow that threw down the kingly diadem from my head.<a href="#V34" class="fnanchor">34</a></span> +<span class='pagenum'><a name="Page_307" id="Page_307">307</a></span> +</div> +</div> + +<p>The trooper then left me and departed, after having given me the +purse, and I went my way; but first I wrapped my hand in a piece of +rag,<a href="#V35" class="fnanchor">35</a> and put it in my bosom. My condition thus altered, and my +countenance pallid in consequence of my sufferings, I walked to the +Ḳá'ah, and, in a disordered state of mind, threw myself upon the bed. +My wife, seeing my complexion thus changed, said to me, What hath +pained thee, and wherefore do I see thee thus altered? I answered +her, My head acheth, and I am not well. And on hearing this she +was vexed, and became ill on my account, and said, Burn not my heart, +O my master! Sit up, and raise thy head, and tell me what hath +happened to thee this day; for I read a tale in thy face.—Abstain from +speaking to me, I replied. And she wept, and said, It seemeth that +thou art tired of us; for I see thee to be conducting thyself in a +manner contrary to thy usual habit. Then she wept again, and continued +addressing me, though I made her no reply, until the approach +of night, when she placed some food before me; but I abstained from +it, fearing that she should see me eat with my left hand, and said, I +have no desire to eat at present. She then said again, Tell me what +hath happened to thee this day, and wherefore I see thee anxious and +broken-hearted. I answered, I will presently tell thee at my leisure. +And she put the wine towards me, saying, Take it; for it will dispel +thine anxiety; and thou must drink, and tell me thy story. I replied, +therefore, If it must be so, give me to drink with thy hand. And she +filled a cup and drank it; and then filled it again and handed it to +me, and I took it from her with my left hand, and, while tears ran +from my eyes, I repeated these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">When God willeth an event to befall a man who is endowed with reason and hearing and sight,</span> +<span class="i0">He deafeneth his ears, and blindeth his heart, and draweth his reason from him as a hair.<a href="#V36" class="fnanchor">36</a></span> +<span class="i0">Till, having fulfilled his purpose against him, He restoreth him his reason that he may be admonished.<a href="#V37" class="fnanchor">37</a></span> +</div> +</div> + +<p>Having thus said, I wept again; and when she saw me do so, she +uttered a loud cry, and said, What is the reason of thy weeping? +Thou hast burned my heart! And wherefore didst thou take the cup +with thy left hand?—I answered her, I have a boil upon my right +hand.—Then put it forth, said she, that I may open it for thee.—It is +not yet, I replied, the proper time for opening it; and continue not to +ask me; for I will not put it forth at present. I then drank the contents +of the cup, and she continued to hand me the wine until intoxi<span class='pagenum'><a name="Page_308" id="Page_308">308</a></span>cation +overcame me, and I fell asleep in the place where I was sitting; +upon which she discovered that my right arm was without a hand, +and, searching me, saw the purse containing the gold.</p> + +<p>Grief, such as none else experienceth, overcame her at the sight; +and she suffered incessant torment on my account until the morning, +when I awoke, and found that she had prepared for me a dish composed +of four boiled fowls, which she placed before me. She then gave me +to drink a cup of wine; and I ate and drank, and put down the purse, +and was about to depart; but she said, Whither wouldst thou go? I +answered, To such a place, to dispel somewhat of the anxiety which +oppresseth my heart.—Go not, said she; but rather sit down again. +So I sat down, and she said to me, Hath thy love of me become so +excessive that thou hast expended all thy wealth upon me, and lost thy +hand? I take thee, then, as witness against me, and God also is +witness, that I will never desert thee; and thou shalt see the truth of +my words.—Immediately, therefore, she sent for witnesses, who came; +and she said to them, Write my contract of marriage to this young +man, and bear witness that I have received the dowry. And they did +as she desired them; after which she said, Bear witness that all my +property which is in this chest, and all my memlooks and female +slaves, belong to this young man. Accordingly, they declared themselves +witnesses of her declaration, and I accepted the property, and +they departed after they had received their fees. She then took me +by my hand, and, having led me to a closet, opened a large chest, and +said to me, See what is contained in this chest. I looked, therefore; +and lo, it was full of handkerchiefs; and she said, This is thy property; +which I have received from thee: for every time that thou gavest me +a handkerchief containing fifty pieces of gold, I wrapped it up, and +threw it into this chest: take, then, thy property; for God hath +restored it to thee, and thou art now of high estate. Fate hath +afflicted thee on my account so that thou hast lost thy right hand, and +I am unable to compensate thee: if I should sacrifice my life, it would +be but a small thing, and thy generosity would still have surpassed +mine.—She then added, Now take possession of thy property. So I +received it; and she transferred the contents of her chest to mine, +adding her property to mine which I had given her. My heart rejoiced, +my anxiety ceased, and I approached and kissed her, and made myself +merry by drinking with her; after which she said again, Thou hast +sacrificed all thy wealth and thy hand through love of me, and how +can I compensate thee? By Allah, if I gave my life for love of thee,<span class='pagenum'><a name="Page_309" id="Page_309">309</a></span> +it were but a small thing, and I should not do justice to thy claims +upon me.—She then wrote a deed of gift transferring to me all her +apparel, and her ornaments of gold and jewels, and her houses and +other possessions; and she passed that night in grief on my account, +having heard my relation of the accident that had befallen me.</p> + +<p>Thus we remained less than a month, during which time she +became more and more infirm and disordered; and she endured no +more than fifty days before she was numbered among the people of +the other world. So I prepared her funeral, and deposited her body +in the earth, and having caused recitations of the Ḳur-án to be performed +for her, and given a considerable sum of money in alms for her +sake, returned from the tomb. I found that she had possessed abundant +wealth, and houses and lands, and among her property were the +store-rooms of sesame of which I sold to thee the contents of one; +and I was not prevented from settling with thee during this period +but by my being busied in selling the remainder, the price of which I +have not yet entirely received. Now I desire of thee that thou wilt not +oppose me in that which I am about to say to thee; since I have eaten +of thy food: I give thee the price of the sesame, which is in thy hands.—This +which I have told thee was the cause of my eating with my +left hand.</p> + +<p>I replied, Thou hast treated me with kindness and generosity:—and +he then said, Thou must travel with me to my country; for I +have bought merchandise of Cairo and Alexandria. Wilt thou accompany +me?—I answered, Yes;—and promised him that I would be +ready by the first day of the following month. So I sold all that I +possessed, and, having bought merchandise with the produce, travelled +with the young man to this thy country, where he sold his merchandise +and bought other in its stead, after which he returned to the land of +Egypt: but it was my lot to remain here, and to experience that +which hath befallen me this night during my absence from my native +country.—Now is not this, O King of the age, more wonderful than +the story of the humpback?</p> + +<p>The King replied, Ye must be hanged, all of you!—And upon +this, the Sulṭán's steward advanced towards the King, and said, If +thou permit me, I will relate to thee a story that I happened to hear +just before I found this humpback; and if it be more wonderful than +the events relating to him, wilt thou grant us our lives?—The King +answered, Tell thy story:—and he began thus:<span class='pagenum'><a name="Page_310" id="Page_310">310</a></span>—</p> + +<hr /> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f117" id="f117"></a><img src="images/fig117.png" width="600" height="400" alt="Head-piece to the Story told by the Sultán's Steward" title="Head-piece to the Story told by the Sultán's Steward" /></div> + +<h5>THE STORY TOLD BY THE SULṬÁN'S STEWARD.</h5> + +<p>I was last night with a party who celebrated a recitation of the +Ḳur-án,<a href="#V38" class="fnanchor">38</a> for which purpose they had assembled the professors of religion +and law; and when these reciters had accomplished their task, +the servants spread a repast, comprising among other dishes a zirbájeh.<a href="#V39" class="fnanchor">39</a> +We approached, therefore, to eat of the zirbájeh; but one of the company +drew back, and refused to partake of it: we conjured him; yet +he swore that he would not eat of it: and we pressed him again; but +he said, Press me not; for I have suffered enough from eating of this +dish. And when we had finished, we said to him, By Allah, tell us +the reason of thine abstaining from eating of this zirbájeh. He +replied, Because I cannot eat of it unless I wash my hands forty times +with kali, and forty times with cyperus, and forty times with soap; +altogether, a hundred and twenty times. And upon this, the giver of +the entertainment ordered his servants, and they brought water and +the other things which this man required: so he washed his hands as +he had described, and advanced, though with disgust, and, having +seated himself, stretched forth his hand as one in fear, and put it into +the zirbájeh, and began to eat, while we regarded him with the utmost +wonder. His hand trembled, and when he put it forth, we saw that +his thumb was cut off, and that he ate with his four fingers: we therefore +said to him, We conjure thee, by Allah, to tell us how was thy +thumb maimed: was it thus created by God, or hath some accident +happened to it?—O my brothers, he answered, not only have I lost +this thumb, but also the thumb of the other hand; and each of my<span class='pagenum'><a name="Page_311" id="Page_311">311</a></span> +feet is in like manner deprived of the great toe: but see ye:—and, so +saying, he uncovered the stump of the thumb of his other hand, and +we found it like the right; and so also his feet, destitute of the great +toes. At the sight of this, our wonder increased, and we said to him, +We are impatient to hear thy story, and thine account of the cause of +the amputation of thy thumbs and great toes, and the reason of thy +washing thy hands a hundred and twenty times. So he said,—</p> + +<p>Know that my father was a great merchant, the chief of the merchants +of the city of Baghdád in the time of the Khaleefeh Hároon Er-Rasheed; +but he was ardently addicted to the drinking of wine, and +hearing the lute; and when he died, he left nothing. I buried him, +and caused recitations of the Ḳur-án to be performed for him, and, +after I had mourned for him days and nights, I opened his shop, and +found that he had left in it but few goods, and that his debts were +many: however, I induced his creditors to wait, and calmed their +minds, and betook myself to selling and buying from week to week, +and so paying the creditors.<a href="#V40" class="fnanchor">40</a></p> + +<p>Thus I continued to do for a considerable period, until I had discharged +all the debts and increased my capital; and as I was sitting +one day, I beheld a young lady, than whom my eye had never beheld +any more beautiful, decked with magnificent ornaments and apparel, +riding on a mule, with a slave before her and a slave behind her; and +she stopped the mule at the entrance of the market-street, and entered, +followed by a eunuch, who said to her, O my mistress, enter, but +inform no one who thou art, lest thou open the fire of indignation +upon us. The eunuch then further cautioned her; and when she +looked at the shops of the merchants, she found none more handsome +than mine; so, when she arrived before me, with the eunuch following +her, she sat down upon the seat of my shop, and saluted me; and I +never heard speech more charming than hers, or words more sweet, +She then drew aside the veil from her face, and I directed at her a +glance which drew from me a sigh; my heart was captivated by her love, +and I continued repeatedly gazing at her face, and recited these two +verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Say to the beauty in the dove-coloured veil, Death would indeed be welcome to relieve me from thy torment.</span> +<span class="i0">Favour me with a visit, that so I may live. See, I stretch forth my hand to accept thy liberality.</span> +</div> +</div> + +<p>And when she had heard my recitation of them, she answered thus:<span class='pagenum'><a name="Page_312" id="Page_312">312</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">May I lose my heart if it cease to love you! For verily my heart loveth none but you.</span> +<span class="i0">If my eye regard any charms but yours, may the sight of you never rejoice it after absence!</span> +</div> +</div> + +<p>She then said to me, O youth, hast thou any handsome stuffs?—O my +mistress, I answered, thy slave is a poor man; but wait until the other +merchants open their shops, and then I will bring thee what thou +desirest. So I conversed with her, drowned in the sea of her love, and +bewildered by my passion for her, until the merchants had opened +their shops, when I arose, and procured all that she wanted, and the +price of these stuffs was five thousand pieces of silver: and she handed +them all to the eunuch, who took them; after which, they both went +out from the market-street, and the slaves brought to her the mule, +and she mounted, without telling me whence she was, and I was +ashamed to mention the subject to her: consequently, I became +answerable for the price to the merchants, incurring a debt of five +thousand pieces of silver.</p> + +<p>I went home, intoxicated with her love, and they placed before me +the supper, and I ate a morsel; but reflections upon her beauty and +loveliness prevented my eating more. I desired to sleep, but sleep +came not to me; and in this condition I remained for a week. The +merchants demanded of me their money; but I prevailed upon them +to wait another week; and after this week, the lady came again, riding +upon a mule, and attended by a eunuch and two other slaves; and, +having saluted me, said, O my master, we have been tardy in bringing +to thee the price of the stuffs: bring now the money-changer, and +receive it.<a href="#V41" class="fnanchor">41</a> So the money-changer came, and the eunuch gave him +the money, and I took it, and sat conversing with her until the market +was replenished, and the merchants opened their shops, when she said +to me, Procure for me such and such things. Accordingly, I procured +for her what she desired of the merchants, and she took the goods and +departed without saying anything to me respecting the price. When +she had gone, therefore, I repented of what I had done; for I had +procured for her what she demanded for the price of a thousand pieces +of gold; and as soon as she had disappeared from my sight, I said +within myself, What kind of love is this? She hath brought me five +thousand pieces of silver, and taken goods for a thousand pieces of +gold!—I feared that the result would be my bankruptcy, and the loss +of the property of others, and said, The merchants know none but me, +and this woman is no other than a cheat, who hath imposed upon me<span class='pagenum'><a name="Page_313" id="Page_313">313</a></span> +by her beauty and loveliness: seeing me to be young, she hath laughed +at me, and I asked her not where was her residence.</p> + +<div class="figcenter" style="width: 590px; position: relative;"><a name="f118" id="f118"></a><img src="images/fig118.png" width="590" height="469" alt="Arrival of the Lady on the Mule" title="Arrival of the Lady on the Mule" /></div> + +<p>I remained in a state of perplexity, and her absence was prolonged +more than a month. Meanwhile the merchants demanded of me their +money, and so pressed me that I offered my possessions for sale, and +was on the brink of ruin; but as I was sitting absorbed in reflection, +suddenly she alighted at the gate of the market-street, and came in to +me. As soon as I beheld her, my solicitude ceased, and I forgot the +trouble which I had suffered. She approached, and addressed me +with her agreeable conversation, and said, Produce the scales, and +weigh thy money:—and she gave me the price of the goods which she +had taken, with a surplus; after which, she amused herself by talking +with me, and I almost died with joy and happiness. She then said +to me, Hast thou a wife? I answered, No: for I am not acquainted +with any woman:—and wept. So she asked me, What causeth thee +to weep? And I answered, A thought that hath come into my mind:—and, +taking some pieces of gold, gave them to the eunuch, requesting +him to grant me his mediation in the affair; upon which he +laughed, and said, She is in love with thee more than thou art with +her, and hath no want of the stuffs, but hath done this only from her +love of thee: propose to her, therefore, what thou wilt; for she will<span class='pagenum'><a name="Page_314" id="Page_314">314</a></span> +not oppose thee in that which thou wilt say. Now she observed me +giving the pieces of gold to the eunuch, and returned, and resumed +her seat; and I said to her, Shew favour to thy slave, and pardon me +for that which I am about to say. I then acquainted her with the +feelings of my heart, and my declaration pleased her, and she consented +to my proposal, saying, This eunuch will come with my letter; and do +thou what he shall tell thee;—and she arose, and departed.</p> + +<p>I went to the merchants, and delivered to them their money, and +all profited except myself; for when she left me I mourned for the +interruption of our intercourse, and I slept not during the whole of the +next night: but a few days after, her eunuch came to me, and I received +him with honour, and asked him respecting his mistress. He +answered, She is sick:—and I said to him, Disclose to me her history. +He replied, The lady Zubeydeh, the wife of Hároon Er-Rasheed, brought +up this damsel, and she is one of her slaves: she had desired of her +mistress to be allowed the liberty of going out and returning at pleasure, +and the latter gave her permission: she continued, therefore, to +do so until she became a chief confident; after which, she spoke of +thee to her mistress, and begged that she would marry her to thee: +but her mistress said, I will not do it until I see this young man, and +if he have a desire for thee, I will marry thee to him. We therefore +wish to introduce thee immediately into the palace; and if thou enter +without any one's having knowledge of thy presence, thou wilt succeed +in accomplishing thy marriage with her; but if thy plot be discovered, +thy head will be struck off. What, then, sayest thou?—I answered, +Good: I will go with thee, and await the event that shall befall me +there.—As soon, then, as this next night shall have closed in, said the +eunuch, repair to the mosque which the lady Zubeydeh hath built on +the bank of the Tigris, and there say thy prayers, and pass the night.<a href="#V42" class="fnanchor">42</a>—Most +willingly, I replied.</p> + +<p>Accordingly, when the time of nightfall arrived, I went to the +mosque, and said my prayers there, and passed the night; and as soon +as the morning began to dawn, I saw two eunuchs approaching in a +small boat, conveying some empty chests, which they brought into the +mosque. One of them then departed, and the other remained; and I +looked attentively at him, and lo, it was he who had been our intermediary: +and soon after, the damsel, my companion, came up to us. +I rose to her when she approached, and embraced her; and she kissed +me, and wept: and after we had conversed together for a little while, +she took me and placed me in a chest, and locked it upon me.<a href="#V43" class="fnanchor">43</a> The +slaves then brought a quantity of stuffs, and filled with them the other<span class='pagenum'><a name="Page_315" id="Page_315">315</a></span> +chests, which they locked, and conveyed, together with the chest in +which I was enclosed, to the boat, accompanied by the damsel; and +having embarked them, they plied the oars, and proceeded to the palace +of the honoured lady Zubeydeh. The intoxication of love now ceased +in me, and reflection came in its place: I repented of what I had done, +and prayed God to deliver me from my dangerous predicament.</p> + +<div class="figcenter" style="width: 506px; position: relative;"><a name="f119" id="f119"></a><img src="images/fig119.png" width="506" height="273" alt="Mosque on the Bank of the Tigris" title="Mosque on the Bank of the Tigris" /></div> + +<p>Meanwhile, they arrived at the gate of the Khaleefeh, where they +landed, and took out all the chests, and conveyed them into the +palace: but the chief of the door-keepers, who had been asleep when +they arrived, was awoke by the sounds of their voices, and cried out to +the damsel, saying, The chests must be opened, that I may see what +is in them:—and he arose, and placed his hand upon the chest in +which I was hidden. My reason abandoned me, my heart almost +burst from my body, and my limbs trembled; but the damsel said, +These are the chests of the lady Zubeydeh, and if thou open them and +turn them over, she will be incensed against thee, and we shall all +perish. They contain nothing but clothes dyed of various colours, +except this chest upon which thou hast put thy hand, in which there +are also some bottles filled with the water of Zemzem,<a href="#V44" class="fnanchor">44</a> and if any +of the water run out upon the clothes it will spoil their colours. Now +I have advised thee, and it is for thee to decide: so do what thou wilt.—When +he heard, therefore, these words, he said to her, Take the +chests, and pass on:—and the eunuchs immediately took them up, +and, with the damsel, conveyed them into the palace: but in an instant, +I heard a person crying out, and saying, The Khaleefeh! The +Khaleefeh!</p> + +<p>I was bereft of my reason, and seized with a colick from excessive +fear; I almost died, and my limbs were affected with a violent shaking. +The Khaleefeh cried out to the damsel, saying to her, What are these +chests? She answered, O my lord (may God exalt thy dominion!), +these chests contain clothes of my mistress Zubeydeh.—Open them,<span class='pagenum'><a name="Page_316" id="Page_316">316</a></span> +said the Khaleefeh, that I may see the clothes.—When I heard this, +I felt sure of my destruction. The damsel could not disobey his +command; but she replied, O Prince of the Faithful, there is nothing +in these chests but clothes of the lady Zubeydeh, and she hath commanded +me not to open them to any one. The Khaleefeh, however, +said, The chests must be opened, all of them, that I may see their +contents:—and immediately he called out to the eunuchs to bring them +before him. I therefore felt certain that I was on the point of destruction. +They then brought before him chest after chest, and opened +each to him, and he examined the contents; and when they brought +forward the chest in which I was enclosed, I bade adieu to life, and +prepared myself for death; but as the eunuchs were about to open it, +the damsel said, O Prince of the Faithful, verily this chest containeth +things especially appertaining to women; and it is proper, therefore, +that it should be opened before the lady Zubeydeh:—and when the +Khaleefeh heard her words, he ordered the eunuchs to convey all the +chests into the interior of the palace. The damsel then hastened, and +ordered two eunuchs to carry away the chest in which I was hidden, +and they took it to an inner chamber, and went their way: whereupon +she quickly opened it, and made a sign to me to come out: so I did +as she desired, and entered a closet that was before me, and she locked +the door upon me, and closed the chest: and when the eunuchs had +brought in all the chests, and had gone back, she opened the door of +the closet, and said, Thou hast nothing to fear! May God refresh +thine eye! Come forth now, and go up with me, that thou mayest +have the happiness of kissing the ground before the lady Zubeydeh.</p> + +<p>I therefore went with her, and beheld twenty other female slaves, +high-bosomed virgins, and among them was the lady Zubeydeh, who +was scarcely able to walk from the weight of the robes and ornaments +with which she was decked. As she approached, the female slaves +dispersed from around her, and I advanced to her, and kissed the +ground before her. She made a sign to me to sit down: so I seated +myself before her; and she began to ask me questions respecting my +condition and lineage; to all of which I gave such answers that she +was pleased, and said, By Allah, the care which we have bestowed on +the education of this damsel hath not been in vain. She then said to +me, Know that this damsel is esteemed by us as though she were really +our child, and she is a trust committed to thy care by God. Upon +this, therefore, I again kissed the ground before her, well pleased to +marry the damsel; after which, she commanded me to remain with +them ten days. Accordingly, I continued with them during this<span class='pagenum'><a name="Page_317" id="Page_317">317</a></span> +period; but I knew nothing meanwhile of the damsel; certain of the +maids only bringing me my dinner and supper, as my servants. After +this, however, the lady Zubeydeh asked permission of her husband, the +Prince of the Faithful, to marry her maid, and he granted her request, +and ordered that ten thousand pieces of gold should be given to her.</p> + +<div class="figcenter" style="width: 475px; position: relative;"><a name="f120" id="f120"></a><img src="images/fig120.png" width="475" height="417" alt="Displaying of the Bride" title="Displaying of the Bride" /></div> + +<p>The lady Zubeydeh, therefore, sent for the Ḳáḑee and witnesses, +and they wrote my contract of marriage to the damsel; and the maids +then prepared sweetmeats and exquisite dishes, and distributed them +in all the apartments. Thus they continued to do for a period of ten +more days; and after the twenty days had passed, they conducted the +damsel into the bath, preparatively to my being introduced to her as +her husband. They then brought to me a repast comprising a basin +of zirbájeh sweetened with sugar, perfumed with rose-water infused +with musk, and containing different kinds of fricandoed fowls and a +variety of other ingredients, such as astonished the mind; and, by Allah, +when this repast was brought, I instantly commenced upon the +zirbájeh, and ate of it as much as satisfied me, and wiped my hand, +but forgot to wash it. I remained sitting until it became dark; when +the maids lighted the candles, and the singing-girls approached with +the tambourines, and they continued to display the bride, and to give +presents of gold, until she had perambulated the whole of the palace; +after which, they brought her to me, and disrobed her; and as soon +as I was left alone with her, I threw my arms around her neck,<span class='pagenum'><a name="Page_318" id="Page_318">318</a></span> +scarcely believing in our union: but as I did so, she perceived the +smell of the zirbájeh from my hand, and immediately uttered a loud +cry: whereupon the female slaves ran in to her from every quarter.</p> + +<p>I was violently agitated, not knowing what was the matter; and +the slaves who had come in said to her, What hath happened to thee, +O our sister?—Take away from me, she exclaimed to them, this madman, +whom I imagined to be a man of sense!—What indication of my +insanity hath appeared to thee? I asked. Thou madman, said she, +wherefore hast thou eaten of the zirbájeh, and not washed thy hand? +By Allah, I will not accept thee for thy want of sense, and thy disgusting +conduct!—And so saying, she took from her side a whip,<a href="#V45" class="fnanchor">45</a> and +beat me with it upon my back until I became insensible from the +number of the stripes. She then said to the other maids, Take him +to the magistrate of the city police, that he may cut off his hand with +which he ate the zirbájeh without washing it afterwards. On hearing +this, I exclaimed, There is no strength nor power but in God! Wilt +thou cut off my hand on account of my eating a zirbájeh and neglecting +to wash it?—And the maids who were present entreated her, +saying to her, O our sister, be not angry with him for what he hath +done this time. But she replied, By Allah, I must cut off something +from his extremities! And immediately she departed, and was absent +from me ten days: after which, she came again, and said to me, O +thou black-faced! Am I not worthy of thee? How didst thou dare +to eat the zirbájeh and not wash thy hand?—And she called to the +maids, who bound my hands behind me, and she took a sharp razor, +and cut off both my thumbs and both my great toes, as ye see, O companions; +and I swooned away. She then sprinkled upon my wounds +some powder, by means of which the blood was stanched; and I said, +I will not eat of a zirbájeh as long as I live unless I wash my hands +forty times with kali and forty times with cyperus and forty times with +soap:—and she exacted of me an oath that I would not eat of this dish +unless I washed my hands as I have described to you. Therefore, +when this zirbájeh was brought, my colour changed, and I said within +myself, This was the cause of the cutting off of my thumbs and great +toes:—so, when ye compelled me, I said, I must fulfil the oath which +I have sworn.</p> + +<p>I then said to him (continued the Sulṭán's steward), And what +happened to thee after that? He answered, When I had thus sworn +to her, she was appeased, and I was admitted into her favour; and we +lived happily together for a considerable time: after which she said, +The people of the Khaleefeh's palace know not that thou hast resided<span class='pagenum'><a name="Page_319" id="Page_319">319</a></span> +here with me, and no strange man beside thee hath entered it; nor +didst thou enter but through the assistance of the lady Zubeydeh. +She then gave me fifty thousand pieces of gold, and said to me, Take +these pieces of gold, and go forth and buy for us a spacious house. +So I went forth, and purchased a handsome and spacious house, and +removed thither all the riches that she possessed, and all that she had +treasured up, and her dresses and rarities.—This was the cause of the +amputation of my thumbs and great toes.—So we ate (said the Sulṭán's +steward), and departed; and after this, the accident with the humpback +happened to me: this is all my story; and peace be on thee.</p> + +<p>The King said, This is not more pleasant than the story of the +humpback: nay, the story of the humpback is more pleasant than +this; and ye must all of you be crucified.—The Jew, however, then +came forward, and, having kissed the ground, said, O King of the age, +I will relate to thee a story more wonderful than that of the humpback:—and +the King said, Relate thy story. So he commenced +thus:—</p> + +<p><span class='pagenum'><a name="Page_320" id="Page_320">320</a></span></p> + +<div class="figcenter" style="width: 403px; position: relative;"><a name="f121" id="f121"></a><img src="images/fig121.png" width="403" height="555" alt="Portrait of the Jew" title="Portrait of the Jew" /></div> +<hr /> +<div class="figcenter" style="width: 600px; position: relative;"><a name="f122" id="f122"></a><img src="images/fig122.png" width="600" height="412" alt="Head-piece to the Story told by the Jewish Physician" title="Head-piece to the Story told by the Jewish Physician" /></div> + +<h5>THE STORY TOLD BY THE JEWISH PHYSICIAN.</h5> + +<p>The most wonderful of the events that happened to me in my +younger days was this:—I was residing in Damascus, where I learnt +and practised my art; and while I was thus occupied, one day there +came to me a memlook from the house of the governor of the city: so +I went forth with him, and accompanied him to the abode of the +governor. I entered, and beheld, at the upper end of a saloon, a couch +of alabaster overlaid with plates of gold, upon which was reclining a +sick man: he was young; and a person more comely had not been +seen in his age. Seating myself at his head, I ejaculated a prayer for +his restoration;<a href="#V46" class="fnanchor">46</a> and he made a sign to me with his eye. I then +said to him, O my master, stretch forth to me thy hand:—whereupon +he put forth to me his left hand; and I was surprised at this, and +said within myself, What self-conceit! I felt his pulse, however, +and wrote a prescription for him, and continued to visit him +for a period of ten days, until he recovered his strength; when he +entered the bath, and washed himself, and came forth: and the +governor conferred upon me a handsome dress of honour, and +appointed me superintendent of the hospital of Damascus.<a href="#V47" class="fnanchor">47</a> But +when I went with him into the bath, which they had cleared of all +other visitors for us alone, and the servants had brought the clothes, +and taken away those which he had pulled off within, I perceived that +his right hand had been cruelly amputated; at the sight of which I +wondered, and grieved for him; and looking at his skin, I observed<span class='pagenum'><a name="Page_321" id="Page_321">321</a></span> +upon him marks of beating with miḳra'ahs, which caused me to +wonder more. The young man then turned towards me, and said, O +doctor of the age, wonder not at my case; for I will relate to thee my +story when we have gone out from the bath:—and when we had gone +forth, and arrived at the house, and had eaten some food, and rested, +he said to me, Hast thou a desire to divert thyself in the supper-room? +I answered, Yes:—and immediately he ordered the slaves to take up +thither the furniture, and to roast a lamb and bring us some fruit. +So the slaves did as he commanded them: and when they had brought +the fruit, and we had eaten, I said to him, Relate to me thy story:—and +he replied, O doctor of the age, listen to the relation of the events +which have befallen me.</p> + +<p>Know that I am of the children of El-Móṣil. My paternal grandfather +died leaving ten male children, one of whom was my father: he +was the eldest of them; and they all grew up and married; and my +father was blest with me; but none of his nine brothers was blest +with children. So I grew up among my uncles, who delighted in me +exceedingly; and when I had attained to manhood, I was one day with +my father in the chief mosque of El-Móṣil. The day was Friday; +and we performed the congregational prayers, and all the people went +out, except my father and my uncles, who sat conversing together +respecting the wonders of various countries, and the strange sights of +different cities, until they mentioned Egypt; when one of my uncles +said, The travellers assert, that there is not on the face of the earth a +more agreeable country than Egypt with its Nile:<a href="#V48" class="fnanchor">48</a>—and my father +added, He who hath not seen Cairo hath not seen the world: its soil +is gold; its Nile is a wonder; its women are like the black-eyed virgins +of Paradise; its houses are palaces; and its air is temperate; its odour +surpassing that of aloes-wood, and cheering the heart: and how can +Cairo be otherwise when it is the metropolis of the world?<a href="#V49" class="fnanchor">49</a> Did ye +see its gardens in the evening (he continued), with the shade obliquely +extending over them, ye would behold a wonder, and yield with ecstasy +to their attractions.<a href="#V50" class="fnanchor">50</a></p> + +<p>When I heard these descriptions of Egypt, my mind became wholly +engaged by reflections upon that country; and after they had departed +to their homes, I passed the night sleepless from my excessive longing +towards it, and neither food nor drink was pleasant to me. A few days +after, my uncles prepared to journey thither, and I wept before my +father that I might go with them, so that he prepared a stock of merchandise +for me, and I departed in their company; but he said to<span class='pagenum'><a name="Page_322" id="Page_322">322</a></span> +them, Suffer him not to enter Egypt, but leave him at Damascus, that +he may there sell his merchandise.</p> + +<div class="figcenter" style="width: 575px; position: relative;"><a name="f123" id="f123"></a><img src="images/fig123.png" width="575" height="420" alt="Aleppo" title="Aleppo" /></div> + +<p>I took leave of my father, and we set forth from El-Móṣil, and +continued our journey until we arrived at Aleppo, where we remained +some days; after which we proceeded thence until we came to Damascus; +and we beheld it to be a city with trees and rivers and fruits and +birds, as though it were a paradise, containing fruits of every kind. +We took lodgings in one of the Kháns, and my uncles remained there +until they had sold and bought; and they also sold my merchandise, +gaining, for every piece of silver, five, so that I rejoiced at my profit. +My uncles then left me, and repaired to Egypt, and I remained, and +took up my abode in a handsome Ḳá'ah, such as the tongue cannot +describe; the monthly rent of which was two pieces of gold.<a href="#V51" class="fnanchor">51</a></p> + +<p>Here I indulged myself with eating and drinking, squandering +away the money that was in my possession; and as I was sitting one +day at the door of the Ḳá'ah, a damsel approached me, attired in +clothing of the richest description, such as I had never seen surpassed +in costliness, and I invited her to come in; whereupon, without hesitation, +she entered; and I was delighted at her compliance, and closed +the door upon us both. She then uncovered her face, and took off her +izár, and I found her to be so surprisingly beautiful that love for her +took possession of my heart: so I went and brought a repast consisting +of the most delicious viands and fruit and everything else that was<span class='pagenum'><a name="Page_323" id="Page_323">323</a></span> +requisite for her entertainment, and we ate and sported together; after +which, we drank till we were intoxicated, and fell asleep, and so we +remained until the morning, when I handed her ten pieces of gold; +but she swore that she would not accept them from me, and said, +Expect me again, O my beloved, after three days: at the hour of sunset +I will be with thee: and do thou prepare for us, with these pieces of +gold, a repast similar to this which we have just enjoyed. She then +gave me ten pieces of gold, and took leave of me, and departed, taking +my reason with her. And after the three days had expired, she came +again, decked with embroidered stuffs and ornaments and other attire +more magnificent than those which she wore on the former occasion. +I had prepared for her what was required previously to her arrival; so +we now ate and drank and fell asleep as before; and in the morning +she gave me again ten pieces of gold, promising to return to me after +three more days. I therefore made ready what was requisite, and +after the three days she came attired in a dress still more magnificent +than the first and second, and said to me, O my master, am I beautiful?—Yea, +verily, I answered.—Wilt thou give me leave, she rejoined, +to bring with me a damsel more beautiful than myself, and younger +than I, that she may sport with us, and we may make merry with +her? For she hath requested that she may accompany me, and pass +the night in frolicking with us.—And so saying, she gave me twenty +pieces of gold, desiring me to prepare a more plentiful repast, on +account of the lady who was to come with her; after which, she bade +me farewell, and departed.</p> + +<p>Accordingly, on the fourth day, I procured what was requisite, as +usual, and soon after sunset she came, accompanied by a female +wrapped in an izár, and they entered, and seated themselves. I was +rejoiced, and I lighted the candles, and welcomed them with joy and +exultation. They then took off their outer garments, and when the +new damsel uncovered her face, I perceived that she was like the full +moon: I had never beheld a person more beautiful. I arose immediately, +and placed before them the food and drink, and we ate and +drank, while I continued caressing the new damsel, and filling the +wine-cup for her, and drinking with her: but the first lady was +affected with a secret jealousy.—By Allah, she said, verily this girl is +beautiful! Is she not more charming than I?—Yea, indeed, I +answered.—Soon after this, I fell asleep, and when I awoke in the +morning, I found my hand defiled with blood, and, opening my eyes, +perceived that the sun had risen; so I attempted to rouse the damsel,<span class='pagenum'><a name="Page_324" id="Page_324">324</a></span> +my new companion, whereupon her head rolled from her body. The +other damsel was gone, and I concluded, therefore, that she had done +this from her jealousy; and after reflecting a while, I arose, and took +off my clothes, and dug a hole in the Ḳá'ah, in which I deposited the +murdered damsel, afterwards covering her remains with earth, and +replacing the marble pavement as it was before. I then dressed +myself again, and, taking the remainder of my money, went forth, and +repaired to the owner of the Ḳá'ah, and paid him a year's rent, saying +to him, I am about to journey to my uncles in Egypt.</p> + +<p>So I departed to Egypt, where I met with my uncles, and they +were rejoiced to see me. I found that they had concluded the sale +of their merchandise, and they said to me, What is the cause of thy +coming? I answered, I had a longing desire to be with you, and feared +that my money would not suffice me.—For a year I remained with +them, enjoying the pleasures of Egypt and its Nile; and I dipped my +hand into the residue of my money, and expended it prodigally in +eating and drinking until near the time of my uncles' departure, when +I fled from them: so they said, Probably, he hath gone before us, and +returned to Damascus:—and they departed. I then came forth from +my concealment, and remained in Cairo three years, squandering away +my money until scarcely any of it remained: but meanwhile I sent +every year the rent of the Ḳá'ah at Damascus to its owner: and after +the three years my heart became contracted, for nothing remained in +my possession but the rent for the year.</p> + +<p>I therefore journeyed back to Damascus, and alighted at the Ḳá'ah. +The owner was rejoiced to see me, and I entered it, and cleansed it of +the blood of the murdered damsel, and, removing a cushion, I found, +beneath this, the necklace that she had worn that night. I took it up +and examined it, and wept a while. After this I remained in the +house two days, and on the third day I entered the bath, and changed +my clothes. I now had no money left; and I went one day to the +market, where (the Devil suggesting it to me, in order to accomplish +the purpose of destiny) I handed the necklace of jewels to a broker; +and he rose to me, and seated me by his side: then having waited +until the market was replenished, he took it, and announced it for sale +secretly, without my knowledge. The price bidden for it amounted to +two thousand pieces of gold; but he came to me and said, This necklace +is of brass, of the counterfeit manufacture of the Franks, and its +price hath amounted to a thousand pieces of silver. I answered him, +Yes; we had made it for a woman, merely to laugh at her, and my wife<span class='pagenum'><a name="Page_325" id="Page_325">325</a></span> +has inherited it, and we desire to sell it: go, therefore, and receive the +thousand pieces of silver. Now when the broker heard this, he perceived +that the affair was suspicious, and went and gave the necklace +to the chief of the market, who took it to the Wálee, and said to him, +This necklace was stolen from me, and we have found the thief, clad +in the dress of the sons of the merchants. And before I knew what +had happened, the officers had surrounded me, and they took me to +the Wálee, who questioned me respecting the necklace. I told him, +therefore, the same story that I had told to the broker; but he laughed, +and said, This is not the truth:—and instantly his people stripped me +of my outer clothing, and beat me with miḳra'ahs all over my body, +until, through the torture that I suffered from the blows, I said, I +stole it;—reflecting that it was better I should say I stole it, than +confess that its owner was murdered in my abode; for then they would +kill me to avenge her: and as soon as I had said so, they cut off my +hand, and scalded the stump with boiling oil,<a href="#V52" class="fnanchor">52</a> and I swooned away. +They then gave me to drink some wine, by swallowing which I recovered +my senses; and I took my amputated hand, and returned to the +Ḳá'ah; but its owner said to me, Since this hath happened to thee, +leave the Ḳá'ah, and look for another abode; for thou art accused of +an unlawful act.—O my master, I replied, give me two or three days' +delay that I may seek for a lodging:—and he assented to this, and +departed and left me. So I remained alone, and sat weeping, and +saying, How can I return to my family with my hand cut off? He +who cut it off knoweth not that I am innocent: perhaps, then, God +will bring about some event for my relief.</p> + +<div class="figcenter" style="width: 564px; position: relative;"><a name="f124" id="f124"></a><img src="images/fig124.png" width="564" height="316" alt="The Arrest" title="The Arrest" /></div> + +<p>I sat weeping violently; and when the owner of the Ḳá'ah had<span class='pagenum'><a name="Page_326" id="Page_326">326</a></span> +departed from me, excessive grief overcame me, and I was sick for two +days; and on the third day, suddenly the owner of the Ḳá'ah came to +me, with some officers of the police, and the chief of the market, and +accused me again of stealing the necklace. So I went out to them, and +said, What is the news?—whereupon, without granting me a moment's +delay, they bound my arms behind me, and put a chain around my +neck, saying to me, The necklace which was in thy possession hath +proved to be the property of the governor of Damascus, its Wezeer and +its Ruler: it hath been lost from the governor's house for a period of +three years, and with it was his daughter.—When I heard these words +from them, my limbs trembled, and I said within myself, They will +kill me! My death is inevitable! By Allah, I must relate my story +to the governor; and if he please he will kill me, or if he please he +will pardon me.—And when we arrived at the governor's abode, and +they had placed me before him, and he beheld me, he said, Is this he +who stole the necklace and went out to sell it? Verily ye have cut off +his hand wrongfully.—He then ordered that the chief of the market +should be imprisoned, and said to him, Give to this person the compensatory +fine for his hand,<a href="#V53" class="fnanchor">53</a> or I will hang thee and seize all thy +property. And he called out to his attendants, who took him and +dragged him away.</p> + +<p>I was now left with the governor alone, after they had, by his permission, +loosed the chain from my neck, and untied the cords which +bound my arms; and the governor, looking towards me, said to me, O +my son, tell me thy story, and speak truth. How did this necklace +come into thy possession?—So I replied, O my lord, I will tell thee +the truth:—and I related to him all that had happened to me with +the first damsel, and how she had brought to me the second, and +murdered her from jealousy; on hearing which, he shook his head, +and covered his face with his handkerchief, and wept. Then looking +towards me, he said, Know, O my son, that the elder damsel was my +daughter: I kept her closely; and when she had attained a fit age for +marriage, I sent her to the son of her uncle in Cairo; but he died, and +she returned to me, having learnt habits of profligacy from the inhabitants +of that city:<a href="#V54" class="fnanchor">54</a> so she visited thee four times; and on the fourth +occasion, she brought to thee her younger sister. They were sisters +by the same mother, and much attached to each other; and when the +event which thou hast related occurred to the elder, she imparted her +secret to her sister, who asked my permission to go out with her; +after which the elder returned alone; and when I questioned her re<span class='pagenum'><a name="Page_327" id="Page_327">327</a></span>specting +her sister, I found her weeping for her, and she answered, I know +no tidings of her:—but she afterwards informed her mother, secretly, +of the murder which she had committed; and her mother privately +related the affair to me; and she continued to weep for her incessantly, +saying, By Allah, I will not cease to weep for her until I die. Thy +account, O my son, is true; for I knew the affair before thou toldest +it me. See then, O my son, what hath happened: and now I request +of thee that thou wilt not oppose me in that which I am about to say; +and it is this:—I desire to marry thee to my youngest daughter; for +she is not of the same mother as they were:<a href="#V55" class="fnanchor">55</a> she is a virgin, and I +will receive from thee no dowry, but will assign to you both an allowance; +and thou shalt be to me as an own son.—I replied, Let it be as +thou desirest, O my master. How could I expect to attain unto such +happiness?—The governor then sent immediately a courier to bring +the property which my father had left me (for he had died since my +departure from him), and now I am living in the utmost affluence.</p> + +<p>I wondered, said the Jew, at his history; and after I had remained +with him three days, he gave me a large sum of money; and I left +him, to set forth on a journey; and, arriving in this your country, my +residence here pleased me, and I experienced this which hath happened +to me with the humpback.</p> + +<p>The King, when he had heard this story, said, This is not more +wonderful than the story of the humpback, and ye must all of you be +hanged, and especially the tailor, who is the source of all the mischief. +But he afterwards added, O tailor, if thou tell me a story more wonderful +than that of the humpback, I will forgive you your offences. +So the tailor advanced, and said,—</p> + +<div class="figcenter" style="width: 409px; position: relative;"><a name="f125" id="f125"></a><img src="images/fig125.png" width="409" height="299" alt="The Lady confessing her Crime" title="The Lady confessing her Crime" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_328" id="Page_328">328</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f126" id="f126"></a><img src="images/fig126.png" width="600" height="484" alt="Head-piece to the Story told by the Tailor" title="Head-piece to the Story told by the Tailor" /></div> + +<h5>THE STORY TOLD BY THE TAILOR.</h5> + +<p>Know, O King of the age, that what hath happened to me is more +wonderful than the events which have happened to all the others. +Before I met the humpback, I was, early in the morning, at an entertainment +given to certain tradesmen of my acquaintance, consisting of +tailors and linen-drapers and carpenters and others; and when the sun +had risen, the repast was brought for us to eat; and lo, the master of +the house came in to us, accompanied by a strange and handsome +young man, of the inhabitants of Baghdád. He was attired in clothes +of the handsomest description, and was a most comely person, except +that he was lame; and as soon as he had entered and saluted us, we +rose to him; but when he was about to seat himself, he observed +among us a man who was a barber, whereupon he refused to sit down, +and desired to depart from us. We and the master of the house, +however, prevented him, and urged him to seat himself; and the host +conjured him, saying, What is the reason of thy entering, and then +immediately departing?—By Allah, O my master, replied he, offer me +no opposition; for the cause of my departure is this barber, who is +sitting with you. And when the host heard this, he was exceedingly +surprised, and said, How is it that the heart of this young man, who +is from Baghdád, is troubled by the presence of this barber? We<span class='pagenum'><a name="Page_329" id="Page_329">329</a></span> +then looked towards him, and said, Relate to us the cause of thy displeasure +against this barber; and the young man replied, O company, +a surprising adventure happened to me with this barber in Baghdád, +my city; and he was the cause of my lameness, and of the breaking of +my leg; and I have sworn that I will not sit in any place where he is +present, nor dwell in any town where he resides: I quitted Baghdád +and took up my abode in this city, and I will not pass the next night +without departing from it.—Upon this, we said to him, We conjure +thee, by Allah, to relate to us thy adventure with him.—And the +countenance of the barber turned pale when he heard us make this +request. The young man then said,—</p> + +<p>Know, O good people, that my father was one of the chief +merchants of Baghdád; and God (whose name be exalted!) blessed him +with no son but myself; and when I grew up, and had attained to +manhood, my father was admitted to the mercy of God, leaving me +wealth and servants and other dependants; whereupon I began to +attire myself in clothes of the handsomest description, and to feed +upon the most delicious meats. Now God (whose perfection be +extolled!) made me to be a hater of women; and so I continued, until, +one day, I was walking through the streets of Baghdád, when a party +of them stopped my way: I therefore fled from them, and, entering a +by-street which was not a thoroughfare, I reclined upon a maṣṭabah at +its further extremity. Here I had been seated but a short time when, +lo, a window opposite the place where I sat was opened, and there +looked out from it a damsel like the full moon, such as I had never in +my life beheld. She had some flowers, which she was watering, +beneath the window; and she looked to the right and left, and then +shut the window, and disappeared from before me. Fire had been +shot into my heart, and my mind was absorbed by her; my hatred of +women was turned into love, and I continued sitting in the same place +until sunset, in a state of distraction from the violence of my passion, +when, lo, the Ḳáḍee of the city came riding along, with slaves before +him and servants behind him, and alighted, and entered the house +from which the damsel had looked out: so I knew that he must be +her father.</p> + +<p>I then returned to my house, sorrowful; and fell upon my bed, +full of anxious thoughts; and my female slaves came in to me, and +seated themselves around me, not knowing what was the matter with +me; and I acquainted them not with my case, nor returned any +answers to their questions; and my disorder increased. The neigh<span class='pagenum'><a name="Page_330" id="Page_330">330</a></span>bours, +therefore, came to cheer me with their visits; and among those +who visited me was an old woman, who, as soon as she saw me, discovered +my state; whereupon she seated herself at my head, and, addressing +me in a kind manner, said, O my son, tell me what hath +happened to thee? So I related to her my story, and she said, O my +son, this is the daughter of the Ḳáḍee of Baghdád, and she is kept in +close confinement: the place where thou sawest her is her apartment, +and her father occupies a large saloon below, leaving her alone; and +often do I visit her: thou canst obtain an interview with her only +through me: so brace up thy nerves. When I heard, therefore, what +she said, I took courage, and fortified my heart; and my family +rejoiced that day. I rose up firm in limb, and hoping for complete +restoration; and the old woman departed; but she returned with her +countenance changed, and said, O my son, ask not what she did when +I told her of thy case; for she said, If thou abstain not, O ill-omened +old woman, from this discourse, I will treat thee as thou deservest:—but +I must go to her a second time.</p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f127" id="f127"></a><img src="images/fig127.png" width="400" height="420" alt="Young Man sitting on a Mastabah" title="Young Man sitting on a Mastabah" /></div> + +<p>On hearing this, my disorder increased: after some days, however, +the old woman came again, and said, O my son, I desire of thee a +reward for good tidings. My soul returned to my body at these +words, and I replied, Thou shalt receive from me everything that thou +canst wish. She then said, I went yesterday to the damsel, and when +she beheld me with broken heart and weeping eye, she said to me, O +my aunt, wherefore do I see thee with contracted heart?—and when<span class='pagenum'><a name="Page_331" id="Page_331">331</a></span> +she had thus said, I wept, and answered, O my daughter and mistress, +I came to thee yesterday from visiting a youth who loveth thee, and +he is at the point of death on thy account:—and, her heart being +moved with compassion, she asked, Who is this youth of whom thou +speakest? I answered, He is my son, and the child that is dear to my +soul: he saw thee at the window some days ago, while thou wast +watering thy flowers; and when he beheld thy face, he became +distracted with love for thee: I informed him of the conversation that +I had with thee the first time; upon which his disorder increased, and +he took to his pillow: he is now dying, and there is no doubt of his +fate.—And upon this, her countenance became pale, and she said, Is +this all on my account?—Yea, by Allah, I answered; and what dost +thou order me to do?—Go to him, said she; convey to him my salutation, +and tell him that my love is greater than his; and on Friday +next, before the congregational prayers, let him come hither: I will +give orders to open the door to him, and to bring him up to me, and +I will have a short interview with him, and he shall return before my +father comes back from the prayers.</p> + +<p>When I heard these words of the old woman, the anguish which I +had suffered ceased; my heart was set at rest, and I gave her the suit +of clothes which I was then wearing, and she departed, saying to me, +Cheer up thy heart. I replied, I have no longer any pain. The +people of my house, and my friends, communicated, one to another, +the good news of my restoration to health, and I remained thus until +the Friday, when the old woman came in to me, and asked me respecting +my state: so I informed her that I was happy and well. I +then dressed and perfumed myself, and sat waiting for the people to +go to prayers, that I might repair to the damsel; but the old woman +said to me, Thou hast yet more than ample time, and if thou go to the +bath and shave, especially for the sake of obliterating the traces of thy +disorder, it will be more becoming.—It is a judicious piece of advice, +replied I; but I will shave my head first, and then go into the bath.</p> + +<div class="figcenter" style="width: 515px; position: relative;"><a name="f128" id="f128"></a><img src="images/fig128.png" width="515" height="437" alt="The Barber and the Young Man" title="The Barber and the Young Man" /></div> + +<p>So I sent for a barber to shave my head, saying to the boy, Go to +the market, and bring me a barber, one who is a man of sense, little +inclined to impertinence, that he may not make my head ache by his +chattering. And the boy went, and brought this sheykh, who, on +entering, saluted me; and when I had returned his salutation, he said +to me, May God dispel thy grief and thine anxiety, and misfortunes +and sorrows! I responded, May God accept thy prayer! He then +said, Be cheerful, O my master, for health hath returned to thee.<span class='pagenum'><a name="Page_332" id="Page_332">332</a></span> +Dost thou desire to be shaved or to be bled?—for it hath been handed +down, on the authority of Ibn-'Abbás,<a href="#V56" class="fnanchor">56</a> that the Prophet said, Whoso +shorteneth his hair on Friday, God will avert from him seventy +diseases;—and it hath been handed down also, on the same authority, +that the Prophet said, Whoso is cupped on Friday will not be secure +from the loss of sight and from frequent disease.—Abstain, said I, +from this useless discourse, and come immediately, shave my head, for +I am weak. And he arose, and, stretching forth his hand, took out a +handkerchief, and opened it; and lo, there was in it an astrolabe, consisting +of seven plates;<a href="#V57" class="fnanchor">57</a> and he took it, and went into the middle of +the court, where he raised his head towards the sun, and looked for a +considerable time; after which he said to me, Know that there have +passed, of this our day, which is Friday, and which is the tenth of +Ṣafar,<a href="#V58" class="fnanchor">58</a> of the year 263<a href="#V59" class="fnanchor">59</a> of the Flight of the Prophet,—upon whom +be the most excellent of blessings and peace!—and the ascendant star +of which, according to the required rules of the science of computation, +is the planet Mars,—seven degrees<a href="#V60" class="fnanchor">60</a> and six minutes; and it happeneth +that Mercury hath come in conjunction with that planet; and this +indicateth that the shaving of hair is now a most excellent operation: +and it hath indicated to me, also, that thou desirest to confer a benefit +upon a person: and fortunate is he!—but after that, there is an an<span class='pagenum'><a name="Page_333" id="Page_333">333</a></span>nouncement +that presenteth itself to me respecting a matter which I +will not mention to thee.</p> + +<p>By Allah, I exclaimed, thou hast wearied me, and dissipated my +mind, and augured against me, when I required thee only to shave my +head: arise, then, and shave it; and prolong not thy discourse to me. +But he replied, By Allah, if thou knewest the truth of the case, thou +wouldst demand of me a further explication; and I counsel thee to do +this day as I direct thee, according to the calculations deduced from +the stars: it is thy duty to praise God, and not to oppose me; for I +am one who giveth thee good advice, and who regardeth thee with +compassion: I would that I were in thy service for a whole year, that +thou mightest do me justice; and I desire not any pay from thee for +so doing.—When I heard this, I said to him, Verily thou art killing +me this day, and there is no escape for me.—O my master, he replied, +I am he whom the people call Eṣ-Ṣámit,<a href="#V61" class="fnanchor">61</a> on account of the paucity +of my speech, by which I am distinguished above my brothers; for +my eldest brother is named El-Baḳbooḳ;<a href="#V62" class="fnanchor">62</a> and the second, El-Heddár; +and the third, Baḳbaḳ; and the fourth is named El-Kooz +el-Aṣwánee; and the fifth, El-Feshshár; and the sixth is named +Shaḳáliḳ; and the seventh brother is named Eṣ-Ṣámit; and he is +myself.</p> + +<p>Now when this barber thus overwhelmed me with his talk, I felt +as if my gall-bladder had burst, and said to the boy, Give him a +quarter of a piece of gold, and let him depart from me for the sake of +Allah: for I have no need to shave my head. But the barber on +hearing what I said to the boy, exclaimed, What is this that thou hast +said, O my lord? By Allah, I will accept from thee no pay unless I +serve thee; and serve thee I must; for to do so is incumbent on me, +and to perform what thou requirest; and I care not if I receive from +thee no money. If thou knowest not my worth, I know thine; and +thy father—may Allah have mercy upon him!—treated us with beneficence; +for he was a man of generosity. By Allah, thy father sent +for me one day, like this blessed day, and when I went to him, he had +a number of his friends with him, and he said to me, Take some blood +from me. So I took the astrolabe, and observed the altitude for him, +and found the ascendant of the hour to be of evil omen, and that the +letting of blood would be attended with trouble: I therefore acquainted +him with this, and he conformed to my wish, and waited until the +arrival of the approved hour, when I took the blood from him. He +did not oppose me; but, on the contrary, thanked me; and in like<span class='pagenum'><a name="Page_334" id="Page_334">334</a></span> +manner all the company present thanked me; and thy father gave me +a hundred pieces of gold for services similar to the letting of blood.—May +God, said I, shew no mercy to my father for knowing such a man +as thou!—and the barber laughed, and exclaimed, There is no deity +but God! Moḥammad is God's Apostle! Extolled be the perfection +of Him who changeth others, but is not changed! I did not imagine +thee to be otherwise than a man of sense; but thou hast talked nonsense +in consequence of thine illness. God hath mentioned, in his +Excellent Book, those who restrain their anger, and who forgive men:<a href="#V63" class="fnanchor">63</a>—but +thou art excused in every case. I am unacquainted, however, +with the cause of thy haste; and thou knowest that thy father used to +do nothing without consulting me; and it hath been said, that the +person to whom one applies for advice should be trusted: now thou +wilt find no one better acquainted with the affairs of the world than +myself, and I am standing on my feet to serve thee. I am not displeased +with thee, and how then art thou displeased with me? But I +will have patience with thee on account of the favours which I have +received from thy father.—By Allah, said I, thou hast wearied me with +thy discourse, and overcome me with thy speech! I desire that thou +shave my head and depart from me.</p> + +<p>I gave vent to my rage; and would have risen, even if he had +wetted my head, when he said, I knew that displeasure with me had +overcome thee; but I will not be angry with thee, for thy sense is weak, +and thou art a youth: a short time ago I used to carry thee on my +shoulder,<a href="#V64" class="fnanchor">64</a> and take thee to the school.—Upon this, I said to him, O +my brother, I conjure thee by Allah, depart from me that I may perform +my business, and go thou thy way. Then I rent my clothes; +and when he saw me do this, he took the razor, and sharpened it, and +continued to do so until my soul almost parted from my body; then +advancing to my head, he shaved a small portion of it; after which he +raised his hand, and said, O my lord, haste is from the Devil;—and +he repeated this couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Deliberate, and haste not to accomplish thy desire; and be merciful, so shalt thou meet with one merciful:</span> +<span class="i0">For there is no hand but God's hand is above it;<a href="#V65" class="fnanchor">65</a> nor oppressor that shall not meet with an oppressor.</span> +</div> +</div> + +<p>O my lord (he then continued), I do not imagine that thou knowest +my condition in society; for my hand lighteth upon the heads of kings +and emeers and wezeers and sages and learned men; and of such a +one as myself hath the poet said,<span class='pagenum'><a name="Page_335" id="Page_335">335</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">The trades altogether are like a necklace, and this barber is the chief pearl of the strings.</span> +<span class="i0">He excelleth all that are endowed with skill, and under his hands are the heads of Kings.</span> +</div> +</div> + +<p>—Leave, said I, that which doth not concern thee! Thou hast contracted +my heart, and troubled my mind.—I fancy that thou art in +haste, he rejoined. I replied, Yes! Yes! Yes!—Proceed slowly, said +he; for verily haste is from the Devil, and it giveth occasion to repentance +and disappointment; and he upon whom be blessing and peace<a href="#V66" class="fnanchor">66</a> +hath said, The best of affairs is that which is commenced with deliberation:—and, +by Allah, I am in doubt as to thine affair: I wish, +therefore, that thou wouldst make known to me what thou art hasting +to do; and may it be good; for I fear it is otherwise.</p> + +<p>There now remained, to the appointed time, three hours; and he +threw the razor from his hand in anger, and, taking the astrolabe, +went again to observe the sun; then after he had waited a long time, +he returned, saying, There remain, to the hour of prayer, three hours, +neither more nor less. For the sake of Allah, said I, be silent; for +thou hast crumbled my liver!—and thereupon, he took the razor, and +sharpened it as he had done the first time, and shaved another portion +of my head. Then stopping again, he said, I am in anxiety on +account of thy hurry: if thou wouldst acquaint me with the cause of +it, it would be better for thee; for thou knowest that thy father used +to do nothing without consulting me.</p> + +<p>I perceived now that I could not avoid his importunity, and said +within myself, The time of prayer is almost come, and I desire to go +before the people come out from the service: if I delay a little longer, +I know not how to gain admission to her. I therefore said to him, +Be quick, and cease from this chattering and impertinence; for I +desire to repair to an entertainment with my friends. But when he +heard the mention of the entertainment, he exclaimed, The day is a +blessed day for me! I yesterday conjured a party of my intimate +friends to come and feast with me, and forgot to prepare for them anything +to eat; and now I have remembered it. Alas for the disgrace +that I shall experience from them!—So I said to him, Be in no +anxiety on this account, since thou hast been told that I am going to-day +to an entertainment; for all the food and drink that is in my +house shall be thine if thou use expedition in my affair, and quickly +finish shaving my head.—May God recompense thee with every blessing! +he replied: describe to me what thou hast for my guests, that I +may know it. I have, said I, five dishes of meat, and ten fowls fricandoed, +<span class='pagenum'><a name="Page_336" id="Page_336">336</a></span> +and a roasted lamb.—Cause them to be brought before me, +he said, that I may see them. So I had them brought to him, and +he exclaimed, Divinely art thou gifted! How generous is thy soul! +But the incense and perfumes are wanting.—I brought him, therefore, +a box containing nedd<a href="#V67" class="fnanchor">67</a> and aloes-wood and ambergris and musk, +worth fifty pieces of gold.—The time had now become contracted, like +my own heart; so I said to him, Receive this, and shave the whole +of my head, by the existence of Moḥammad, God bless and save +him! But he replied, By Allah, I will not take it until I see all that +it contains.—I therefore ordered the boy, and he opened the box to +him; whereupon the barber threw down the astrolabe from his hand, +and, seating himself upon the ground, turned over the perfumes and +incense and aloes-wood in the box until my soul almost quitted my body.</p> + +<div class="figcenter" style="width: 429px; position: relative;"><a name="f129" id="f129"></a><img src="images/fig129.png" width="429" height="291" alt="The Barber and Servants with Dishes" title="The Barber and Servants with Dishes" /></div> + +<p>He then advanced, and took the razor, and shaved another small +portion of my head; after which he said, By Allah, O my son, I +know not whether I should thank thee or thank thy father; for my +entertainment to-day is entirely derived from thy bounty and kindness, +and I have no one among my visiters deserving of it; for my +guests are, Zeytoon the bath-keeper, and Ṣaleeạ the wheat-seller, and +'Owkal the bean-seller, and 'Akresheh the grocer, and Ḥomeyd the +dustman, and 'Akárish the milk-seller, and each of these hath a peculiar +dance which he performeth, and peculiar verses which he reciteth; +and the best of their qualities is, that they are like thy servant, the +memlook who is before thee; and I, thy slave, know neither loquacity +nor impertinence. As to the bath-keeper, he saith, If I go not to the +feast, it cometh to my house!—and as to the dustman, he is witty, +and full of frolick: often doth he dance, and say, News, with my wife, +is not kept in a chest!—and each of my friends hath jests that another<span class='pagenum'><a name="Page_337" id="Page_337">337</a></span> +hath not: but the description is not like the actual observation. If +thou choose, therefore, to come to us, it will be more pleasant both to +thee and to us: relinquish, then, thy visit to thy friends of whom +thou hast told us that thou desirest to go to them; for the traces of +disease are yet upon thee, and probably thou art going to a people of +many words, who will talk of that which concerneth them not; or probably +there will be among them one impertinent person; and thy soul +is already disquieted by disease.—I replied, If it be the will of God, +that shall be on some other day:—but he said, It will be more proper +that thou first join my party of friends, that thou mayest enjoy their +conviviality, and delight thyself with their salt. Act in accordance +with the saying of the poet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Defer not a pleasure when it can be had; for fortune often destroyeth our plans.</span> +</div> +</div> + +<p>Upon this I laughed from a heart laden with anger, and said to +him, Do what I require, that I may go in the care of God, whose name +be exalted! and do thou go to thy friends, for they are waiting thine +arrival. He replied, I desire nothing but to introduce thee into the +society of these people; for verily they are of the sons of that class +among which is no impertinent person; and if thou didst but behold +them once, thou wouldst leave all thine own companions.—May God, +said I, give thee abundant joy with them, and I must bring them +together here some day.—If that be thy wish, he rejoined, and thou +wilt first attend the entertainment of thy friends this day, wait until I +take this present with which thou hast honoured me, and place it +before my friends, that they may eat and drink without waiting for me, +and then I will return to thee, and go with thee to thy companions; +for there is no false delicacy between me and my companions that +should prevent my leaving them: so I will return to thee quickly, and +repair with thee whithersoever thou goest.—Upon this I exclaimed, +There is no strength nor power but in God, the High, the Great! Go +thou to thy companions, and delight thy heart with them, and leave +me to repair to mine, and to remain with them this day, for they are +waiting my arrival.—But he said, I will not leave thee to go alone.—The +place to which I am going, said I, none can enter except myself.—I +suppose then, he rejoined, that thou hast an appointment to-day +with some female: otherwise, thou wouldst take me with thee; for I +am more deserving than all other men, and will assist thee to attain +what thou desirest. I fear that thou art going to visit some strange +woman, and that thy life will be lost; for in this city of Baghdád no<span class='pagenum'><a name="Page_338" id="Page_338">338</a></span> +one can do anything of this kind, especially on such a day as this; +seeing that the Wálee of Baghdád is a terrible, sharp sword.—Wo to +thee, O wicked old man! I exclaimed, what are these words with +which thou addressest me?—And upon this, he kept a long silence.</p> + +<p>The time of prayer had now arrived, and the time of the Khuṭbeh<a href="#V68" class="fnanchor">68</a> +was near, when he had finished shaving my head: so I said to him, +Go with this food and drink to thy friends, and I will wait for thee +until thou return, and thou shalt accompany me:—and I continued +my endeavours to deceive him, that he might go away; but he said to +me, Verily thou art deceiving me, and wilt go alone, and precipitate +thyself into a calamity from which there will be no escape for thee: by +Allah! by Allah! then, quit not this spot until I return to thee and +accompany thee, that I may know what will be the result of thine +affair.—I replied, Well: prolong not thine absence from me. And he +took the food and drink and other things which I had given him, but +intrusted them to a porter to convey them to his abode, and concealed +himself in one of the by-streets. I then immediately arose. The +muëddins on the menárehs had chanted the Selám of Friday;<a href="#V69" class="fnanchor">69</a> and I +put on my clothes, and went forth alone, and, arriving at the by-street, +stopped at the door of the house where I had seen the damsel: and lo, +the barber was behind me, and I knew it not. I found the door open, +and entered; and immediately the master of the house returned from +the prayers, and entered the saloon, and closed the door; and I said +within myself, How did this devil discover me?</p> + +<p>Now it happened, just at this time, for the fulfilment of God's +purpose to rend the veil of protection before me, that a female slave +belonging to the master of the house committed some offence, in consequence +of which he beat her, and she cried out; whereupon a male +slave came in to him to liberate her; but he beat him also, and he +likewise cried out; and the barber concluded that he was beating me; +so he cried, and rent his clothes, and sprinkled dust upon his head, +shrieking, and calling for assistance. He was surrounded by people, +and said to them, My master hath been killed in the house of the +Ḳáḍee! Then running to my house, crying out all the while, and +with a crowd behind him, he gave the news to my family; and I knew +not what he had done when they approached, crying, Alas for our +master!—the barber all the while being before them, with his clothes +rent, and a number of the people of the city with them. They continued +shrieking, the barber shrieking at their head, and all of them +exclaiming, Alas for our slain!—Thus they advanced to the house in<span class='pagenum'><a name="Page_339" id="Page_339">339</a></span> +which I was confined; and when the Ḳáḍee heard of this occurrence, +the event troubled him, and he arose, and opened the door, and seeing +a great crowd, he was confounded, and said, O people, what is the +news? The servants replied, Thou hast killed our master.—O people, +rejoined he, what hath your master done unto me that I should kill +him; and wherefore do I see this barber before you?—Thou hast just +now beaten him with miḳra'ahs, said the barber; and I heard his cries.—What +hath he done that I should kill him? repeated the Ḳáḍee. And +whence, he added, came he; and whither would he go?—Be not an +old man of malevolence, exclaimed the barber; for I know the story, and +the reason of his entering thy house, and the truth of the whole affair: +thy daughter is in love with him, and he is in love with her; and thou +hast discovered that he had entered thy house, and hast ordered thy +young men, and they have beaten him. By Allah, none shall decide +between us and thee except the Khaleefeh; or thou shalt bring forth +to us our master that his family may take him; and oblige me not to +enter and take him forth from you: haste then thyself to produce him.</p> + +<div class="figcenter" style="width: 350px; position: relative;"><a name="f130" id="f130"></a><img src="images/fig130.png" width="350" height="439" alt="The Barber rending his Clothes" title="The Barber rending his Clothes" /></div> + +<p>Upon this, the Ḳáḍee was withheld from speaking, and became +utterly abashed before the people: but presently he said to the barber, +If thou speak truth, enter thyself, and bring him forth. So the +barber advanced, and entered the house; and when I saw him do so, +I sought for a way to escape; but I found no place of refuge except +a large chest which I observed in the same apartment in which I then<span class='pagenum'><a name="Page_340" id="Page_340">340</a></span> +was: I therefore entered this, and shut down the lid, and held in my +breath. Immediately after, the barber ran into the saloon, and, +without looking in any other direction than that in which I had +concealed myself, came thither: then turning his eyes to the right +and left, and seeing nothing but the chest, he raised it upon his head; +whereupon my reason forsook me. He quickly descended with it; +and I, being now certain that he would not quit me, opened the chest, +and threw myself upon the ground. My leg was broken by the fall; +and when I came to the door of the house, I found a multitude of +people: I had never seen such a crowd as was there collected on that +day; so I began to scatter gold among them, to divert them; and +while they were busied in picking it up, I hastened through the by-streets +of Baghdád, followed by this barber; and wherever I entered, +he entered after me, crying, They would have plunged me into +affliction on account of my master! Praise be to God who aided +me against them, and delivered my master from their hands! Thou +continuedst, O my master, to be excited by haste for the accomplishment +of thine evil design until thou broughtest upon thyself this +event; and if God had not blessed thee with me, thou hadst not +escaped from this calamity into which thou hast fallen; and they +might have involved thee in a calamity from which thou wouldst +never have escaped. Beg, therefore, of God, that I may live for thy +sake, to liberate thee in future. By Allah, thou hast almost destroyed +me by thine evil design, desiring to go alone: but we will not be +angry with thee for thine ignorance, for thou art endowed with little +sense, and of a hasty disposition.—Art thou not satisfied, replied I, +with that which thou hast done, but wilt thou run after me through +the market-streets?—And I desired for death to liberate me from +him; but found it not; and in the excess of my rage I ran from him, +and, entering a shop in the midst of the market, implored the +protection of its owner; and he drove away the barber from me.</p> + +<p>I then seated myself in a magazine belonging to him, and said +within myself, I cannot now rid myself of this barber; but he will +be with me night and day, and I cannot endure the sight of his face. +So I immediately summoned witnesses, and wrote a document, dividing +my property among my family, and appointing a guardian over them, +and I ordered him to sell the house and all the immoveable possessions, +charging him with the care of the old and young, and set forth at once +on a journey in order to escape from this wretch. I then arrived in +your country, where I took up my abode, and have remained a<span class='pagenum'><a name="Page_341" id="Page_341">341</a></span> +considerable time; and when ye invited me, and I came unto you, +I saw this vile wretch among you, seated at the upper end of the +room. How, then, can my heart be at ease, or my sitting in your +company be pleasant to me, with this fellow, who hath brought these +events upon me, and been the cause of the breaking of my leg?</p> + +<p>The young man still persevered in his refusal to remain with us; +and when we had heard his story, we said to the barber, Is this true +which the young man hath said of thee?—By Allah, he answered, +it was through my intelligence that I acted thus towards him; and +had I not done so, he had perished: myself only was the cause of +his escape; and it was through the goodness of God, by my means, +that he was afflicted by the breaking of his leg instead of being punished +by the loss of his life. Were I a person of many words, +I had not done him this kindness; and now I will relate to you an +event that happened to me, that ye may believe me to be a man of +few words, and less of an impertinent than my brothers; and it was +this:—</p> + +<div class="figcenter" style="width: 382px; position: relative;"><a name="f131" id="f131"></a><img src="images/fig131.png" width="382" height="549" alt="Portrait of the Barber" title="Portrait of the Barber" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_342" id="Page_342">342</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f132" id="f132"></a><img src="images/fig132.png" width="600" height="420" alt="Head-piece to the Barber's Story of Himself" title="Head-piece to the Barber's Story of Himself" /></div> + +<h5>THE BARBER'S STORY OF HIMSELF</h5> + +<p>I was living in Baghdád, in the reign of the Prince of the Faithful +El-Muntaṣir bi-lláh,<a href="#V70" class="fnanchor">70</a> who loved the poor and indigent, and associated +with the learned and virtuous; and it happened, one day, that he was +incensed against ten persons, in consequence of which, he ordered the +chief magistrate of Baghdád to bring them to him in a boat. I saw +them, and I said within myself, These persons have assembled for +nothing but an entertainment, and, I suppose, will pass their day in +this boat eating and drinking; and none shall be their companion +but myself:<a href="#V71" class="fnanchor">71</a>—so I embarked, and mixed myself among them; and +when they had landed on the opposite bank, the guards of the Wálee +came with chains, and put them upon their necks, and put a chain +upon my neck also.—Now this, O people, is it not a proof of my +generosity, and of my paucity of speech? For I determined not to +speak.—They took us, therefore, all together, in chains, and placed us +before El-Muntaṣir bi-lláh, the Prince of the Faithful; whereupon he +gave orders to strike off the heads of the ten; and the executioner +struck off the heads of the ten, and I remained. The Khaleefeh then +turning his eyes, and beholding me, said to the executioner, Wherefore +dost thou not strike off the heads of all the ten? He answered, I +have beheaded every one of the ten.—I do not think, rejoined the +Khaleefeh, that thou hast beheaded more than nine; and this who is +before me is the tenth. But the executioner replied, By thy beneficence, +they are ten.—Count them, said the Khaleefeh. And they +counted them; and lo, they were ten. The Khaleefeh then looked<span class='pagenum'><a name="Page_343" id="Page_343">343</a></span> +towards me, and said, What hath induced thee to be silent on this +occasion; and how hast thou become included among the men of +blood?—And when I heard the address of the Prince of the Faithful, +I said to him, Know, O Prince of the Faithful, that I am the sheykh +Eṣ-Ṣámit (the silent): I possess, of science, a large stock; and as to +the gravity of my understanding, and the quickness of my apprehension, +and the paucity of my speech, they are unbounded: my trade +is that of a barber; and yesterday, early in the morning, I saw these +ten men proceeding to the boat; whereupon I mixed myself with +them, and embarked with them, thinking that they had met together +for an entertainment; but soon it appeared that they were criminals; +and the guards came to them, and put chains upon their necks, and +upon my neck also they put a chain; and from the excess of my +generosity I was silent, and spoke not: my speech was not heard on +that occasion, on account of the excess of my generosity; and they +proceeded with us until they stationed us before thee, and thou gavest +the order to strike off the heads of the ten, and I remained before the +executioner, and acquainted you not with my case. Was not this +great generosity which compelled me to accompany them to slaughter? +But throughout my life I have acted in this excellent manner.</p> + +<p>When the Khaleefeh heard my words, and knew that I was of a +very generous character, and of few words, and not inclined to +impertinence as this young man, whom I delivered from horrors, +asserteth, he said, Hast thou brothers? I answered, Yes: six.—And +are thy six brothers, said he, like thyself, distinguished by science and +knowledge, and paucity of speech? I answered, They lived not so as +to be like me: thou hast disparaged me by thy supposition, O Prince +of the Faithful, and it is not proper that thou shouldst compare my +brothers to me; for through the abundance of their speech, and the +smallness of their generous qualities, each of them experienced a defect: +the first was lame; the second, deprived of many of his teeth; the third, +blind; the fourth, one-eyed; the fifth, cropped of his ears; and the +sixth had both his lips cut off:<a href="#V72" class="fnanchor">72</a> and think not, O Prince of the +Faithful, that I am a man of many words: nay, I must prove to +thee that I am of a more generous character than they; and each +of them met with a particular adventure, in consequence of which +he experienced a defect: if thou please, I will relate their stories to +thee.<span class='pagenum'><a name="Page_344" id="Page_344">344</a></span></p> + +<hr /> + +<div class="figcenter" style="width: 630px; position: relative;"><a name="f133" id="f133"></a><img src="images/fig133.png" width="630" height="400" alt="Head-piece to the Barber's Story of his First Brother.--The Motto, 'How different is to-night from yesterday!'" title="Head-piece to the Barber's Story of his First Brother.--The Motto, 'How different is to-night from yesterday!'" /></div> + +<h5>THE BARBER'S STORY OF HIS FIRST BROTHER.</h5> + +<p>Know, O Prince of the Faithful, that the first (who was named +El-Baḳbooḳ) was the lame one. He practised the art of a tailor in +Baghdád, and used to sew in a shop which he hired of a man possessing +great wealth, who lived over the shop, and who had, in the lower +part of his house, a mill. And as my lame brother was sitting in his +shop one day, sewing, he raised his head, and saw a woman like the +rising full moon, at a projecting window of the house, looking at the +people passing by; and as soon as he beheld her, his heart was entangled +by her love. He passed that day gazing at her, and neglecting +his occupation, until the evening; and on the following morning +he opened his shop, and sat down to sew; but every time that he +sewed a stitch, he looked towards the window; and in this state he +continued, sewing nothing sufficient to earn a piece of silver.<a href="#V73" class="fnanchor">73</a></p> + +<p>On the third day he seated himself again in his place, looking +towards the woman; and she saw him, and, perceiving that he had +become enslaved by her love, laughed in his face, and he, in like +manner, laughed in her face. She then disappeared from before him, +and sent to him her slave-girl, with a wrapper containing a piece of +red flowered silk; and the girl, coming to him, said to him, My +mistress saluteth thee, and desireth thee to cut out for her, with the +hand of skill, a shirt of this piece, and to sew it beautifully. So he +answered, I hear and obey:—and he cut out for her the shirt, and +finished the sewing of it on that day; and on the following day the<span class='pagenum'><a name="Page_345" id="Page_345">345</a></span> +slave-girl came to him again; and said to him, My mistress saluteth +thee, and saith to thee, How didst thou pass last night?—for she +tasted not sleep, from her passion for thee.—She then placed before +him a piece of yellow satin, and said to him, My mistress desireth thee +to cut out for her, of this piece, two pairs of trousers, and to make +them this day. He replied, I hear and obey. Salute her with abundant +salutations, and say to her, Thy slave is submissive to thine order, +and command him to do whatsoever thou wilt.—He then busied himself +with the cutting out, and used all diligence in sewing the two +pairs of trousers; and presently the woman looked out at him from +the window, and saluted him by a sign, now casting down her eyes, +and now smiling in his face, so that he imagined he should soon obtain +possession of her. After this, she disappeared from before him, and +the slave-girl came to him; so he delivered to her the two pairs of +trousers, and she took them and departed: and when the night came, +he threw himself upon his bed, and remained turning himself over in +restlessness until the morning.</p> + +<p>On the following day, the master of the house came to my brother, +bringing some linen, and said to him, Cut out and make this into +shirts for me. He replied, I hear and obey:—and ceased not from his +work until he had cut out twenty shirts by the time of nightfall, without +having tasted food. The man then said to him, How much is thy +hire for this?—but my brother answered not; and the damsel made a +sign to him that he should receive nothing, though he was absolutely +in want of a single copper coin. For three days he continued scarcely +eating or drinking anything, in his diligence to accomplish his work, +and when he had finished it, he went to deliver the shirts.</p> + +<p>Now the young woman had acquainted her husband with the state +of my brother's mind, but my brother knew not this; and she planned +with her husband to employ him in sewing without remuneration, and +moreover to amuse themselves by laughing at him: so, when he had +finished all the work that they gave him, they contrived a plot against +him, and married him to their slave-girl; and on the night when he +desired to introduce himself to her, they said to him, Pass this night +in the mill, and to-morrow thou shalt enjoy happiness. My brother, +therefore, thinking that their intention was good, passed the night in +the mill alone. Meanwhile, the husband of the young woman went to +the miller, and instigated him by signs to make my brother turn the +mill. The miller, accordingly, went in to him at midnight, and began +to exclaim, Verily this bull is lazy, while there is a great quantity of<span class='pagenum'><a name="Page_346" id="Page_346">346</a></span> +wheat, and the owners of the flour are demanding it: I will therefore +yoke him in the mill, that he may finish the grinding of the flour:—and +so saying, he yoked my brother, and thus he kept him until near +morning, when the owner of the house came, and saw him yoked in +the mill, and the miller flogging him with the whip; and he left him, +and retired. After this, the slave-girl to whom he had been contracted +in marriage came to him early in the morning, and, having unbound +him from the mill, said to him, Both I and my mistress have been +distressed by this which hath befallen thee, and we have participated +in the burden of thy sorrow. But he had no tongue wherewith to +answer her, by reason of the severity of the flogging. He then +returned to his house; and lo, the sheykh who had performed the +marriage-contract came and saluted him, saying, May God prolong +thy life! May thy marriage be blessed!—May God not preserve the +liar! returned my brother: thou thousandfold villain! By Allah, I +went only to turn the mill in the place of the bull until the morning.—Tell +me thy story, said the sheykh:—and my brother told him what +had happened to him: upon which the sheykh said, Thy star agreeth +not with hers: but if thou desire that I should change for thee the +mode of the contract, I will change it for another better than it, that +thy star may agree with hers.<a href="#V74" class="fnanchor">74</a>—See then, replied my brother, if thou +hast any other contrivance to employ.</p> + +<p>My brother then left him, and repaired again to his shop, hoping +that somebody might give him some work, with the profit of which he +might obtain his food; and lo, the slave-girl came to him. She had +conspired with her mistress to play him this trick, and said to him, +Verily, my mistress is longing for thee, and she hath gone up to look +at thy face from the window. And my brother had scarcely heard +these words when she looked out at him from the window, and, weeping, +said, Wherefore hast thou cut short the intercourse between us +and thee? But he returned her no answer: so she swore to him that +all that had happened to him in the mill was not with her consent; +and when my brother beheld her beauty and loveliness, the troubles +that had befallen him became effaced from his memory, and he +accepted her excuse, and rejoiced at the sight of her. He saluted her, +therefore, and conversed with her, and then sat a while at his work; +after which the slave-girl came to him, and said, My mistress saluteth +thee, and informeth thee that her husband hath determined to pass this +next night in the house of one of his intimate friends; wherefore, +when he hath gone thither, do thou come to her.—Now the husband<span class='pagenum'><a name="Page_347" id="Page_347">347</a></span> +of the young woman had said to her, How shall we contrive when he +cometh to thee that I may take him and drag him before the Wálee? +She replied, Let me then play him a trick, and involve him in a +disgrace for which he shall be paraded throughout this city as an +example to others:—and my brother knew nothing of the craftiness of +women. Accordingly, at the approach of evening, the slave-girl came +to him, and, taking him by the hand, returned with him to her mistress, +who said to him, Verily, O my master, I have been longing for +thee.—Hasten then, said he, to give me a kiss, first of all. And his +words were not finished, when the young woman's husband came in +from his neighbour's house, and, seizing my brother, exclaimed to him, +By Allah, I will not loose thee but in the presence of the chief magistrate +of the police. My brother humbled himself before him; but, +without listening to him, he took him to the house of the Wálee, who +flogged him with whips, and mounted him upon a camel, and conveyed +him through the streets of the city, the people crying out, This is the +recompense of him who breaketh into the ḥareems of others!—and he +fell from the camel, and his leg broke: so he became lame. The +Wálee then banished him from the city; and he went forth, not knowing +whither to turn his steps: but I, though enraged, overtook him, +and brought him back; and I have taken upon myself to provide him +with meat and drink unto the present day.</p> + +<p>The Khaleefeh laughed at my story, and exclaimed, Thou hast +spoken well:—but I replied, I will not accept this honour until thou +hast listened to me while I relate to thee what happened to the rest of +my brothers; and think me not a man of many words.—Tell me, said +the Khaleefeh, what happened to all thy brothers, and grace my ears +with these nice particulars: I beg thee to employ exuberance of diction +in thy relation of these pleasant tales.</p> + +<div class="figcenter" style="width: 466px; position: relative;"><a name="f134" id="f134"></a><img src="images/fig134.png" width="466" height="155" alt="Tail-piece to the same " title="Tail-piece to the same " /></div> +<hr /> +<p><span class='pagenum'><a name="Page_348" id="Page_348">348</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f135" id="f135"></a><img src="images/fig135.png" width="600" height="420" alt="Head-piece to the Barber's Story of his Second Brother" title="Head-piece to the Barber's Story of his Second Brother" /></div> + +<h5>THE BARBER'S STORY OF HIS SECOND BROTHER.</h5> + +<p>So I said, Know, O Prince of the Faithful, that my second +brother, whose name was El-Heddár,<a href="#V75" class="fnanchor">75</a> was going one day to transact +some business, when an old woman met him, and said to him, O man, +stop a little, that I may propose to thee a thing, which, if it please +thee, thou shalt do for me. My brother, therefore, stopped; and she +said to him, I will guide thee to a thing, and rightly direct thee to it, +on the condition that thy words be not many. So he said, Communicate +what thou hast to tell me:—and she proceeded thus:—What +sayest thou of a handsome house, with running water, and fruit and +wine, and a beautiful face to behold, and a smooth cheek to kiss, and +an elegant form to embrace; and to enjoy all these pleasures without +interruption? Now, if thou wilt act agreeably with the condition that +I have imposed upon thee, thou wilt see prosperity.—When my +brother had heard her words, he said to her, O my mistress, how is it +that thou hast sought me out in preference to all the rest of the creation +for this affair; and what is there in me that hath pleased thee? +She replied, Did I not say to thee that thou must not be a person of +many words? Be silent then, and come with me.</p> + +<p>The old woman then went her way, my brother following her, +eager to enjoy the pleasures which she had described to him, until they +had entered a spacious house, when she went up with him to an upper +story, and my brother perceived that he was in a beautiful palace, in<span class='pagenum'><a name="Page_349" id="Page_349">349</a></span> +which he beheld four damsels, than whom none more lovely had ever +been seen, singing with voices that would charm a heart as insensible +as stone. One of these damsels drank a cup of wine; and my brother +said to her, May it be attended with health and vigour!—and +advanced to wait upon her; but she prevented his doing so, giving +him to drink a cup of wine; and as soon as he had drunk it, she +slapped him on his neck. When he found that she treated him thus, +he went out from the chamber in anger, and with many words; but +the old woman, following him, made a sign to him with her eye that +he should return: so he returned, and seated himself, without speaking; +and upon this, the damsel slapped him again upon the back of +his neck until he became senseless; after which, recovering, he withdrew +again. The old woman, however, overtook him, and said to him, +Wait a little, and thou shalt attain thy wish.—How many times, said +he, shall I wait a little before I attain it? The old woman answered, +When she hath become exhilarated with wine thou shalt obtain her +favour. He therefore returned to his place, and resumed his seat. +All the four damsels then arose, and the old woman directed them to +divest my brother of his outer clothes, and to sprinkle some rose-water +upon his face; and when they had done so, the most beautiful one +among them said to him, May Allah exalt thee to honour! Thou +hast entered my abode, and if thou have patience to submit to my requisitions, +thou wilt attain thy wish.—O my mistress, he replied, I am +thy slave, and under thy authority.—Know then, said she, that I am +devotedly fond of frolic, and he who complieth with my demands will +obtain my favour. Then she ordered the other damsels to sing; and +they sang so that their hearers were in an ecstasy; after which the +chief lady said to one of the other damsels, Take thy master, and do +what is required, and bring him back to me immediately.</p> + +<p>Accordingly, she took him away, ignorant of that which she was +about to do; and the old woman came to him, and said, Be patient; +for there remaineth but little to do. He then turned towards the +damsel, and the old woman said to him, Be patient: thou hast almost +succeeded, and there remaineth but one thing, which is, to shave thy +beard.—How, said he, shall I do that which will disgrace me among +the people? The old woman answered, She desireth this only to make +thee like a beardless youth, that there may be nothing on thy face to +prick her; for her heart is affected with a violent love for thee. Be +patient, therefore, and thou shalt attain thy desire.—So my brother +patiently submitted to the damsel's directions: his beard was shaven,<span class='pagenum'><a name="Page_350" id="Page_350">350</a></span> +and he was shorn also of his eyebrows and mustaches, and his face +was painted red, before the damsel took him back to the chief lady, +who, when she saw him, was at first frightened at him, and then +laughed until she fell backwards, and exclaimed, O my master, thou +hast gained me by these proofs of thine amiable manners! She then +conjured him by her life to arise and dance; and he did so; and there +was not a single cushion in the chamber that she did not throw at him. +In like manner also the other damsels threw at him various things, such +as oranges, and limes, and citrons, until he fell down senseless from +the pelting, while they slapped him incessantly upon the back of his +neck, and cast things in his face. But at length the old woman said +to him, Now thou hast attained thy wish. Know that there remaineth +to thee no more beating, nor doth there remain for thee to do more +than one thing, namely, this: it is her custom, when she is under the +influence of wine, to suffer no one to come near her until she hath +taken off her outer clothes; thou, being prepared in the like manner, +must run after her, and she will run before thee as though she were +flying from thee; but cease not to follow her from place to place until +thou overtake her. He arose, therefore, and did so: the lady ran +before, and as he followed her, she passed from chamber to chamber, +and he still ran after her. At last he heard her utter a slight sound +as she ran before him, and, continuing his pursuit, he suddenly found +himself in the midst of the street.</p> + +<p>This street was in the market of the leather-sellers, who were then +crying skins for sale; and when the people there collected saw him in +this condition, almost naked, with shaven beard and eyebrows and +mustaches, and with his face painted red, they shouted at him, and +raised a loud laugh, and some of them beat him with the skins until he +became insensible. They then placed him upon an ass, and conducted +him to the Wálee, who exclaimed, What is this?—They answered, This +descended upon us from the house of the Wezeer, in this condition. And +the Wálee inflicted upon him a hundred lashes, and banished him from +the city: but I went out after him, and brought him back privately +into the city, and allotted him a maintenance. Had it not been for +my generous disposition, I had not borne with such a person.<span class='pagenum'><a name="Page_351" id="Page_351">351</a></span></p> + +<hr /> +<div class="figcenter" style="width: 600px; position: relative;"><a name="f136" id="f136"></a><img src="images/fig136.png" width="600" height="370" alt="Head-piece to the Barber's Story of his Third Brother" title="Head-piece to the Barber's Story of his Third Brother" /></div> + +<h5>THE BARBER'S STORY OF HIS THIRD BROTHER.</h5> + +<p>As to my third brother (the blind man, Baḳbaḳ), who was also +surnamed Ḳuffeh,<a href="#V76" class="fnanchor">76</a> fate and destiny impelled him one day to a large +house, and he knocked at the door, hoping that its master would +answer him, and that he might beg of him a trifle. The owner called +out, Who is at the door?—but my brother answered not; and then +heard him call with a loud voice, Who is this? Still, however, he +returned him no answer; and he heard the sounds of his footsteps approaching +until he came to the door and opened it, when he said to +him, What dost thou desire? My brother answered, Something for +the sake of God, whose name be exalted!—Art thou blind? said the +man; and my brother answered, Yes.—Then give me thy hand +rejoined the master of the house;—so my brother stretched forth to +him his hand, and the man took him into the house, and led him up +from stair-case to stair-case until he had ascended to the highest platform +of the roof: my brother thinking that he was going to give him +some food or money: and when he had arrived at this highest terrace, +of his house, the owner said, What dost thou desire, O blind man!—I +desire something, he answered again, for the sake of God, whose name +be exalted!—May God, replied the man, open to thee some other +way!—What is this! exclaimed my brother: couldst thou not tell me +so when I was below?—Thou vilest of the vile! retorted the other: +why didst thou not ask of me something for the sake of God when<span class='pagenum'><a name="Page_352" id="Page_352">352</a></span> +thou heardest my voice the first time, when thou wast knocking at the +door?—What then, said my brother, dost thou mean to do to me?—The +man of the house answered, I have nothing to give thee.—Then +take me down the stairs, said my brother. The man replied, The way +is before thee. So my brother made his way to the stairs, and continued +descending until there remained, between him and the door, +twenty steps, when his foot slipped and he fell, and, rolling down, +broke his head.<a href="#V77" class="fnanchor">77</a></p> + +<p>He went forth, not knowing whither to direct his steps, and presently +there met him two blind men, his companions, who said to him, +What hath happened to thee this day? My brother, therefore, related +to them the event that had just befallen him: and then said to them, +O my brothers, I desire to take a portion of the money now in our +possession, to expend it upon myself.—Now the owner of the house +which he had just before entered had followed him to acquaint himself +with his proceedings, and without my brother's knowledge he walked +behind him until the latter entered his abode; when he went in after +him, still unknown. My brother then sat waiting for his companions; +and when they came in to him, he said to them, Shut the door, and +search the room, lest any stranger have followed us. When the +intruder, therefore, heard what he said, he arose, and clung to a rope +that was attached to the ceiling; and the blind men went feeling about +the whole of the chamber, and, finding no one, returned and seated +themselves by my brother, and brought forth their money, and counted +it; and lo, it was more than ten thousand pieces of silver. Having +done this, they laid it in a corner of the room, and each of them took +of the surplus of that sum as much as he wanted, and they buried the +ten thousand pieces of silver in the earth; after which, they placed +before themselves some food, and sat eating; but my brother heard +the sound of a stranger by his side, and said to his friends, Is there a +stranger among us? Then stretching forth his hand, it grasped the +hand of the intruder; whereupon he cried out to his companions, saying, +Here is a stranger!—and they fell upon him with blows until +they were tired, when they shouted out, O Muslims!<a href="#V78" class="fnanchor">78</a> a thief hath +come in upon us, and desireth to take our property!—and immediately +a number of persons collected around them.</p> + +<p>Upon this, the stranger whom they accused of being a thief shut +his eyes, feigned to be blind like themselves, so that no one who saw +him doubted him to be so; and shouted, O Muslims! I demand protection +of Allah and the Sulṭán! I demand protection of Allah and<span class='pagenum'><a name="Page_353" id="Page_353">353</a></span> +the Wálee! I demand protection of Allah and the Emeer! for I have +important information to give to the Emeer!—and before they could +collect their thoughts, the officers of the Wálee surrounded them and +took them all, including my brother, and conducted them before their +master. The Wálee said, What is your story?—and the stranger +replied, Hear my words, O Wálee; the truth of our case will not +become known to thee but by means of beating;<a href="#V79" class="fnanchor">79</a> and if thou wilt, +begin by beating me before my companions. The Wálee therefore +said, Throw down this man, and flog him with whips:—and accordingly +they threw him down and flogged him; and when the stripes +tortured him, he opened one of his eyes; and after they had continued +the flogging a little longer, he opened his other eye; upon which the +Wálee exclaimed, What meaneth this conduct, O thou villain?—Grant +me indemnity, replied the man, and I will acquaint thee:—and the +Wálee having granted his request, he said, We four pretend that we +are blind, and, intruding among other people, enter their houses, and +see their women, and employ stratagems to corrupt them, and to obtain +money from them. We have acquired, by these means, vast gain, +amounting to ten thousand pieces of silver; and I said to my companions, +Give me my due, two thousand and five hundred; and they +rose against me and beat me, and took my property. I beg protection, +therefore, of Allah and of thee; and thou art more deserving of my +share than they. If thou desire to know the truth of that which I +have said, flog each of them more than thou hast flogged me, and he +will open his eyes.</p> + +<p>So the Wálee immediately gave orders to flog them, and the first +of them who suffered was my brother. They continued beating him +until he almost died; when the Wálee said to them, O ye scoundrels! +do ye deny the gracious gift of God, feigning yourselves to be blind? +My brother exclaimed, Alláh! Alláh! Alláh! there is none among us +who seeth!—They then threw him down again, and ceased not to beat +him until he became insensible, when the Wálee said, Leave him until +he shall have recovered, and then give him a third flogging:—and in +the meantime, he gave orders to flog his companions, to give each of +them more than three hundred stripes; while the seeing man said to +them, Open your eyes, or they will flog you again after this time. +Then addressing himself to the Wálee, he said, Send with me some +person to bring thee the property; for these men will not open their +eyes, fearing to be disgraced before the spectators. And the Wálee +sent with him a man, who brought him the money; and he took it,<span class='pagenum'><a name="Page_354" id="Page_354">354</a></span> +and gave to the informer, out of it, two thousand and five hundred +pieces of silver, according to the share which he claimed, in spite of +the others (retaining the rest), and banished from the city my brother +and the two other men; but I went forth, O Prince of the Faithful, +and, having overtaken my brother, asked him respecting his sufferings; +and he acquainted me with that which I have related unto thee. I +then brought him back secretly into the city, and allotted him a supply +of food and drink as long as he lived.</p> + +<p>The Khaleefeh laughed at my story, and said, Give him a present, +and let him go:—but I replied, I will receive nothing until I have +declared to the Prince of the Faithful what happened to the rest of +my brothers, and made it manifest to him that I am a man of few +words:—whereupon the Khaleefeh said, Crack our ears, then, with +thy ridiculous stories, and continue to us thy disclosure of vices and +misdeeds. So I proceeded thus:—</p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f137" id="f137"></a><img src="images/fig137.png" width="600" height="359" alt="Tail-piece to the same" title="Tail-piece to the same" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_355" id="Page_355">355</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f138" id="f138"></a><img src="images/fig138.png" width="600" height="340" alt="Head-piece to the Barber's Story of his Fourth Brother" title="Head-piece to the Barber's Story of his Fourth Brother" /></div> + +<h5>THE BARBER'S STORY OF HIS FOURTH BROTHER.</h5> + +<p>My fourth brother, O Prince of the Faithful, was the one-eyed +(named El-Kooz el-Aṣwánee): he was a butcher in Baghdád, and both +sold meat and reared lambs; and the great and the rich had recourse +to him to purchase of him their meat; so that he amassed great wealth, +and became possessor of cattle and houses. Thus he continued to +prosper for a long time; and as he was in his shop, one day, there +accosted him an old man with a long beard, who handed to him some +money, saying, Give me some meat for it. So he took the money, and +gave him the meat; and when the old man had gone away, my +brother looked at the money which he had payed him, and, seeing that +it was of a brilliant whiteness, put it aside by itself. This old man +continued to repair to him during a period of five months, and my +brother always threw his money into a chest by itself; after which +period he desired to take it out for the purpose of buying some sheep; +but on opening the chest, he found all the contents converted into +white paper, clipped round; and he slapped his face, and cried out; +whereupon a number of people collected around him, and he related +to them his story, at which they were astonished.</p> + +<p>He then went again, as usual, into his shop, and, having killed a +ram, and hung it up within the shop, he cut off some of the meat, and +suspended it outside, saying within himself, Perhaps now this old man +will come again, and if so, I will seize him:—and very soon after, the +old man approached with his money; upon which my brother arose, +and, laying hold upon him, began to cry out, O Muslims, come to my<span class='pagenum'><a name="Page_356" id="Page_356">356</a></span> +aid, and hear what this scoundrel hath done unto me! But when the +old man heard his words, he said to him, Which will be more agreeable +to thee—that thou abstain from disgracing me, or that I disgrace thee, +before the people?—For what wilt thou disgrace me? said my +brother. The old man answered, For thy selling human flesh for +mutton.—Thou liest, thou accursed! exclaimed my brother.—None is +accursed, rejoined the old man, but he who hath a man suspended +in his shop. My brother said, If it be as thou hast asserted, my property +and blood shall be lawful to thee:—and immediately the old +man exclaimed, O ye people here assembled! verily this butcher +slaughtereth human beings, and selleth their flesh for mutton; and if +ye desire to know the truth of my assertion, enter his shop! So the +people rushed upon his shop, and beheld the ram converted into a man, +hung up; and they laid hold upon my brother, crying out against him, +Thou infidel! Thou scoundrel!—and those who had been his dearest +friends turned upon him and beat him; and the old man gave him a +blow upon his eye, and knocked it out. The people then carried the +carcass, and took with them my brother, to the chief magistrate of the +police; and the old man said to him, O Emeer, this man slaughtereth +human beings, and selleth their flesh for mutton; and we have therefore +brought him to thee: arise, then, and perform the requisition of +God, whose might and glory be extolled! Upon this, the magistrate +thrust back my brother from him, and, refusing to listen to what he +would have said, ordered that five hundred blows of a staff should be +inflicted upon him, and took all his property. Had it not been for +the great amount of his wealth, he had put him to death.<a href="#V80" class="fnanchor">80</a> He then +banished him from the city.</p> + +<p>My brother, therefore, went forth in a state of distraction, not +knowing what course to pursue; but he journeyed onwards until he +arrived at a great city, where he thought fit to settle as a shoemaker: +so he opened a shop, and sat there working for his subsistence. And +one day he went forth on some business, and, hearing the neighing of +horses, he inquired respecting the cause, and was told that the King +was going forth to hunt; whereupon he went to amuse himself with +the sight of the procession: but the King happening to look on one +side, his eye met that of my brother, and immediately he hung down +his head, and exclaimed, I seek refuge with God from the evil of this +day! He then turned aside the bridle of his horse, and rode back, +and all his troops returned with him; after which, he ordered his +pages to run after my brother, and to beat him; and they did so,<span class='pagenum'><a name="Page_357" id="Page_357">357</a></span> +giving him so severe a beating that he almost died; and he knew not +the cause. He returned to his abode in a miserable plight, and afterwards +went and related his misfortune to one of the King's attendants, +who laughed at the recital until he fell backwards, and said to him, O +my brother, the King cannot endure the sight of a one-eyed person, +and especially when the defect is that of the left eye;<a href="#V81" class="fnanchor">81</a> for in this case, +he faileth not to put the person to death.</p> + +<p>When my brother heard these words, he determined to fly from +that city; and forthwith departed from it, and repaired to another +city, where there was no King. Here he remained a long time; and +after this, as he was meditating upon his adventure in the former city, +he went out one day to amuse himself, and heard again the neighing +of horses behind him; upon which he exclaimed, The decree of God +hath come to pass! and ran away, seeking for a place in which to +conceal himself; but he found none, until, continuing his search, he +saw a door set up as a barricade: so he pushed this, and it fell down; +and, entering the doorway, he beheld a long passage, into which he +advanced. Suddenly, however, two men laid hold upon him, and exclaimed, +Praise be to God who hath enabled us to take thee, O thou +enemy of God! For these three nights thou hast suffered us to enjoy +neither quiet nor sleep, and we have found no repose: nay, thou hast +given us a foretaste of death!—O men, said my brother, what hath +happened unto you? They answered, Thou keepest a watch upon us, +and desirest to disgrace us, and to disgrace the master of the house! +Is it not enough for thee that thou hast reduced him to poverty, thou +and thy companions? Produce now the knife wherewith thou threatenest +us every night.—And so saying, they searched him, and found +upon his waist the knife with which he cut the shoe-leather.—O men, +he exclaimed, fear God in your treatment of me, and know that my +story is wonderful. They said, What then is thy story? So he +related it to them, in the hope that they would liberate him: but they +believed not what he said; and, instead of shewing him any regard, +they beat him, and tore his clothes; whereupon, his body becoming +exposed to their view, they discovered upon his sides the marks of beating +with miḳra'ahs, and exclaimed, O wretch! these scars bear testimony +to thy guilt. They then conducted him before the Wálee, while +he said within himself, I am undone for my transgressions, and none +can deliver me but God, whose name be exalted! And when he was +brought before the Wálee, the magistrate said to him, O thou scoundrel! +nothing but a heinous crime hath occasioned thy having been<span class='pagenum'><a name="Page_358" id="Page_358">358</a></span> +beaten with miḳra'ahs:—and he caused a hundred lashes to be inflicted +upon him; after which, they mounted him upon a camel, and +proclaimed before him, This is the recompense of him who breaketh +into men's houses!—But I had already heard of his misfortunes, and +gone forth, and found him; and I accompanied him about the city +while they were making this proclamation, until they left him; when +I took him, and brought him back secretly into Baghdád, and apportioned +him a daily allowance of food and drink.</p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f139" id="f139"></a><img src="images/fig139.png" width="600" height="324" alt="Tail-piece to the same" title="Tail-piece to the same" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_359" id="Page_359">359</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f140" id="f140"></a><img src="images/fig140.png" width="600" height="379" alt="Head-piece to the Barber's Story of his Fifth Brother.--The Motto, 'The emulous desire of increase employeth you until ye visit the graves.' (Ḳur-án, ch. cii. vv. 1 and 2.)" title="Head-piece to the Barber's Story of his Fifth Brother.--The Motto, 'The emulous desire of increase employeth you until ye visit the graves.' (Ḳur-án, ch. cii. vv. 1 and 2.)" /></div> + +<h5>THE BARBER'S STORY OF HIS FIFTH BROTHER.<a href="#V82" class="fnanchor">82</a></h5> + +<p>My fifth brother (El-Feshshár<a href="#V83" class="fnanchor">83</a>) was cropped of his ears, O Prince +of the Faithful. He was a pauper, who begged alms by night, and +subsisted upon what he thus acquired by day: and our father was a +very old man, and he fell sick and died, leaving to us seven hundred +pieces of silver, of which each of us took his portion; namely, a +hundred pieces. Now my fifth brother, when he had received his +share, was perplexed, not knowing what to do with it; but while he +was in this state, it occurred to his mind to buy with it all kinds of +articles of glass, and to sell them and make profit; so he bought glass +with his hundred pieces of silver, and put it in a large tray, and sat +upon an elevated place, to sell it, leaning his back against a wall. And +as he sat, he meditated, and said within himself, Verily my whole +stock consisteth of this glass: I will sell it for two hundred pieces of +silver; and with the two hundred I will buy other glass, which I will +sell for four hundred; and thus I will continue buying and selling +until I have acquired great wealth. Then with this I will purchase all +kinds of merchandise and essences and jewels, and so obtain vast gain. +After that, I will buy a handsome house, and memlooks, and horses, and +gilded saddles; and I will eat and drink; and I will not leave in the +city a single female singer but I will have her brought to my house +that I may hear her songs.—All this he calculated with the tray of<span class='pagenum'><a name="Page_360" id="Page_360">360</a></span> +glass lying before him.—Then, said he, I will send all the female betrothers +to seek in marriage for me the daughters of Kings and +Wezeers; and I will demand as my wife the daughter of the chief +Wezeer;<a href="#V84" class="fnanchor">84</a> for I have heard that she is endowed with perfect beauty +and surprising loveliness: and I will give as her dowry a thousand + +<span class="figleft3" style="width: 532px; position: relative;"><a name="f141a" id="f141a"></a><img src="images/fig141a.png" width="532" height="598" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figleft3" style="width: 152px; position: relative;"><a name="f141b" id="f141b"></a><img src="images/fig141b.png" width="52" height="175" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> + +pieces of gold. If her father consent, my wish +is attained; and if he consent not, I will take +her by force, in spite of him: and when I have +come back to my house, I will buy ten young +eunuchs, and I will purchase the apparel of +Kings and Sulṭáns, and cause to be made for +me a saddle of gold set with jewels: after which<span class='pagenum'><a name="Page_361" id="Page_361">361</a></span> +I will ride every day upon a horse, + +<span class="figright3t" style="width: 222px; position: relative;"><a name="f142a" id="f142a"></a><img src="images/fig142a.png" width="222" height="108" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figright3" style="width: 184px; position: relative;"><a name="f142b" id="f142b"></a><img src="images/fig142b.png" width="184" height="53" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figright3" style="width: 131px; position: relative;"><a name="f142c" id="f142c"></a><img src="images/fig142c.png" width="131" height="512" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figright3" style="width: 172px; position: relative;"><a name="f142d" id="f142d"></a><img src="images/fig142d.png" width="172" height="65" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figright3b" style="width: 304px; position: relative;"><a name="f142e" id="f142e"></a><img src="images/fig142e.png" width="304" height="153" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> + +with slaves behind me and before me,<a href="#V85" class="fnanchor">85</a> +and go about through the streets and +markets to amuse myself, while the +people will salute me and pray for me.<a href="#V86" class="fnanchor">86</a> +Then I will pay a visit to the Wezeer, who +is the father of the maiden, with memlooks +behind me and before me, and on my right hand +and on my left; and when he seeth me, he will +rise to me, in humility, and seat me in his own +place; and he himself will sit down below me,<a href="#V87" class="fnanchor">87</a> +because I am his son-in-law. I will then order one +of the servants to bring a purse containing the +pieces of gold which compose the dowry; and he +will place it before the Wezeer; and I will add to +it another purse, that he may know my manly +spirit and excessive generosity, and that the world +is contemptible in my eye: and when he addresseth +me with ten words, I will answer him with two. +And I will return to my house; and when any +person cometh to me from the house of the Wezeer, +I will clothe him with a rich dress: but if any +come with a present, I will return it: I will certainly +not accept it.<a href="#V88" class="fnanchor">88</a> Then, on the night of the +bridal display, I will attire myself in the most +magnificent of my dresses, and sit upon a mattress +covered with silk; and when my wife cometh to +me, like the full moon, decked with her ornaments +and apparel, I will command her to stand before +me as stands the timid and the abject; and I will +not look at her, on account of the haughtiness +of my spirit and the gravity of my wisdom; +so that the maids will say, O our master and +our lord, may we be thy sacrifice! +This thy wife, or rather +thy handmaid, awaiteth thy +kind regard, and is standing +before thee: then graciously +bestow on her one glance; for +the posture hath become painful +to her.<a href="#V89" class="fnanchor">89</a>—Upon this, I will<span class='pagenum'><a name="Page_362" id="Page_362">362</a></span> + +<span class="figright3t" style="width: 173px; position: relative;"><a name="f143a" id="f143a"></a><img src="images/fig143a.png" width="173" height="173" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figright3" style="width: 151px; position: relative;"><a name="f143b" id="f143b"></a><img src="images/fig143b.png" width="151" height="569" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figright3" style="width: 167px; position: relative;"><a name="f143c" id="f143c"></a><img src="images/fig143c.png" width="167" height="149" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> + +raise my head, and look at her with one +glance, and again incline my head downwards; +and thus I will do until the ceremony +of displaying her is finished; whereupon +they will conduct her to the sleeping-chamber; +and I will rise from my place, +and go to another apartment, and put on +my night-dress, and go to the chamber in +which she is sitting, where I will seat myself +upon the deewán; but I will not look towards +her. The tire-women will urge me to approach +her; but I will not hear their words, and will +order some of the attendants to bring a purse +containing five hundred pieces of gold for them, +and command them to retire from the chamber.<a href="#V90" class="fnanchor">90</a> +And when they have gone, I will seat myself +by the side of the bride; but with averted +countenance, that she may say, Verily this is +a man of a haughty spirit. Then her mother +will come to me, and will kiss my hands, and +say to me, O my master, look upon thy handmaid +with the eye of mercy; for she is submissively +standing before thee. But I will return +her no answer. And she will kiss my feet, +again and again, and will say, O my master, +my daughter is young, and hath seen no man +but thee; and if she experience from thee repugnance, +her heart will break: incline to her, +therefore, and speak to her, and calm her mind. +And upon this I will look at her through the +corner of my eye, and command her to remain +standing before me, that she may taste the +savour of humiliation, and know that I am the +Sulṭán of the age. Then her mother will say to +me, O my master, this is thy handmaid: +have compassion upon her, and be gracious +to her:—and she will order her to fill a cup +with wine, and to put it to my mouth. So +her daughter will say, O my lord, I conjure +thee by Allah that thou reject not the cup +from thy slave; for verily I am thy slave.<span class='pagenum'><a name="Page_363" id="Page_363">363</a></span> +But I will make her no reply; and she will + +<span class="figright3t" style="width: 180px; position: relative;"><a name="f144a" id="f144a"></a><img src="images/fig144a.png" width="180" height="319" alt="The Reverie of the Barber's Fifth Brother" title="The Reverie of the Barber's Fifth Brother" /></span> +<span class="figright3" style="width: 550px; position: relative;"><a name="f144b" id="f144b"></a><img src="images/fig144b.png" width="550" height="418" alt="The Result" title="The Result" /></span> + +urge me to take it, and will say, It must be +drunk:—and will put it to my mouth: and +upon this, I will shake my hand in her face, +and spurn her with my foot, and do thus.—So +saying, he kicked the tray of glass, which, +being upon a place elevated above the ground, +fell, and all that was in it broke: there escaped +nothing: and he cried out and said, All this is +the result of my pride! And he slapped his +face, and tore his clothes; the passengers +gazing at him, while he wept, and exclaimed, +Ah! O my grief!</p> + +<p><span class='pagenum'><a name="Page_364" id="Page_364">364</a></span></p> + +<p>The people were now repairing to perform the Friday-prayers; and +some merely cast their eyes at him, while others noticed him not: but +while he was in this state, deprived of his whole property, and weeping +without intermission, a female approached him, on her way to +attend the Friday-prayers: she was of admirable loveliness; the odour +of musk was diffused from her; under her was a mule with a stuffed +saddle covered with gold-embroidered silk; and with her was a number +of servants; and when she saw the broken glass, and my brother's +state and his tears, she was moved with pity for him, and asked +respecting his case. She was answered, He had a tray of glass, by the +sale of which to obtain his subsistence and it is broken, and he is +afflicted as thou seest:—and upon this, she called to one of the +servants, saying, Give what thou hast with thee to this poor man. So +he gave him a purse, and he took it, and when he had opened it, he +found in it five hundred pieces of gold, whereupon he almost died +from excessive joy, and offered up prayers for his benefactress.</p> + +<p>He returned to his house a rich man, and sat reflecting, and lo, a +person knocked at the door: he rose, therefore, and opened it; and +beheld an old woman whom he knew not, and she said to him, O my +son, know that the time of prayer hath almost expired, and I am not +prepared by ablution; wherefore I beg that thou wilt admit me into +thy house, that I may perform it. He replied, I hear and obey;—and, +retiring within, gave her permission to enter; his mind still +wandering from joy on account of the gold; and when she had finished +the ablution, she approached the spot where he was sitting, and there +performed the prayers of two rek'ahs. She then offered up a supplication +for my brother; and he thanked her, and offered her two pieces +of gold; but when she saw this, she exclaimed, Extolled be God's perfection! +Verily I wonder at the person who fell in love with thee in +thy beggarly condition! Take back thy money from me, and if thou +want it not, return it to her who gave it thee when thy glass broke.—O +my mother, said he, how can I contrive to obtain access to her? +She answered, O my son, she hath an affection for thee; but she is +the wife of an affluent man; take then with thee all thy money, and +when thou art with her be not deficient in courteousness and agreeable +words; so shalt thou obtain of her favours and her wealth whatever +thou shalt desire. My brother, therefore, took all the gold, and arose +and went with the old woman, hardly believing what she had told +him; and she proceeded, and my brother behind her, until they arrived +at a great door, at which she knocked; whereupon a Greek damsel<span class='pagenum'><a name="Page_365" id="Page_365">365</a></span> +came and opened the door, and the old woman entered, ordering my +brother to do the same. He did so, and found himself in a large +house, where he beheld a great furnished chamber, with curtains hung +in it; and, seating himself there, he put down the gold before him, +and placed his turban on his knees;<a href="#V91" class="fnanchor">91</a> and scarcely had he done so, +when there came to him a damsel, the like of whom had never been +seen, attired in most magnificent apparel. My brother stood up at her +approach; and when she beheld him, she laughed in his face, and +rejoiced at his visit: then going to the door, she locked it; after +which she returned to my brother, and took his hand, and both of +them went together into a private chamber, carpeted with various +kinds of silk, where my brother sat down, and she seated herself by +his side, and toyed with him for a considerable time. She then rose, +saying to him, Move not from this place until I return to thee;—and +was absent from him for a short period;—and as my brother was waiting +for her, there came in to him a black slave, of gigantic stature, with +a drawn sword, the brightness of which dazzled the sight; and he +exclaimed to my brother. Wo to thee! Who brought thee to this +place? Thou vilest of men! Thou misbegotten wretch, and nursling +of impurity!—My brother was unable to make any reply; his tongue +was instantly tied; and the slave laid hold upon him, and stripped +him, and struck him more than eighty blows with the flat of his sword, +until he fell sprawling upon the floor; when he retired from him, concluding +that he was dead, and uttered a great cry, so that the earth +trembled, and the place resounded at his voice, saying, Where is +El-Meleeḥah?<a href="#V92" class="fnanchor">92</a>—upon which a girl came to him, holding a handsome +tray containing salt; and with this she forthwith stuffed the flesh-wounds +with which my brother's skin was gashed until they gaped +open; but he moved not, fearing the slave would discover that he was +alive, and kill him. The girl then went away, and the slave uttered +another cry, like the first, whereupon the old woman came to my +brother, and, dragging him by the feet to a deep and dark vault, +threw him into it upon a heap of slain.<a href="#V93" class="fnanchor">93</a> In this place he remained +for two whole days; and God (whose perfection be extolled!) made +the salt to be the means of preserving his life, by stanching the flow of +blood from his veins; so, when he found that he had strength sufficient +to move, he arose, and, opening a shutter in the wall, emerged from +the place of the slain; and God (to whom be ascribed all might and +glory!) granted him his protection. He therefore proceeded in the +darkness, and concealed himself in the passage until the morning, when<span class='pagenum'><a name="Page_366" id="Page_366">366</a></span> +the old woman went forth to seek another victim, and my brother, +going out after her, without her knowledge, returned to his house.</p> + +<div class="figcenter" style="width: 417px; position: relative;"><a name="f146" id="f146"></a><img src="images/fig146.png" width="417" height="472" alt="The Second Misfortune of the Barber's Fifth Brother" title="The Second Misfortune of the Barber's Fifth Brother" /></div> + +<p>He now occupied himself with the treatment of his wounds until +he was restored; and continued to watch for the old woman, and constantly +saw her taking men, one after another, and conducting them +to the same house. But he uttered not a word on the subject; and +when his health returned, and his strength was completely renewed, he +took a piece of rag, and made of it a purse, which he filled with pieces +of glass: he then tied it to his waist, and disguised himself so that no +one would know him, in the dress of a foreigner; and, taking a sword, +placed it within his clothes; and as soon as he saw the old woman, he +said to her, in the dialect of a foreigner, Old woman, hast thou a pair +of scales fit for weighing nine hundred pieces of gold? The old +woman answered, I have a young son, a money-changer, and he hath +all kinds of scales; therefore accompany me to him before he go forth +from his abode, that he may weigh for thee thy gold. So my brother +said, Walk on before me:—and she went, and my brother followed +her until she arrived at the door, and knocked; upon which the girl +came out, and laughed in his face; and the old woman said to her, I +have brought you to-day some fat meat. The girl then took my<span class='pagenum'><a name="Page_367" id="Page_367">367</a></span> +brother's hand, and conducted him into the house (the same which he +had entered before), and after she had sat with him a short time, she +rose, saying to him, Quit not this place until I return to thee:—and +she retired; and my brother had remained not long after when the +slave came to him with the drawn sword, and said to him, Rise, thou +unlucky! So my brother rose, and, as the slave walked before him, +he put his hand to the sword which was concealed beneath his clothes, +and struck the slave with it, and cut off his head; after which he +dragged him by his feet to the vault, and called out, Where is +El-Meleeḥah? The slave-girl, therefore, came, having in her hand the +tray containing the salt; but when she saw my brother with the sword +in his hand, she turned back and fled: my brother, however, overtook +her, and struck off her head. He then called out, Where is the old +woman?—and she came; and he said to her, Dost thou know me, O +malevolent hag? She answered, No, O my lord.—I am, said he, the +man who had the pieces of gold, and in whose house thou performedst +the ablution and prayedst; after which, devising a stratagem against +me, thou betrayedst me into this place.—The old woman exclaimed, +Fear God in thy treatment of me!—but my brother, turning towards +her, struck her with the sword, and clove her in twain. He then went +to search for the chief damsel, and when she saw him, her reason fled, +and she implored his pardon; whereupon he granted her his pardon, +and said to her, What occasioned thy falling into the hands of this +black? She answered, I was a slave to one of the merchants, and this +old woman used to visit me; and one day she said to me, We are +celebrating a festivity, the like of which no one hath seen, and I have +a desire that thou shouldst witness it. I replied, I hear and obey:—and +arose, and clad myself in the best of my attire, and, taking with +me a purse containing a hundred pieces of gold,<a href="#V94" class="fnanchor">94</a> proceeded with her +until she entered this house, when suddenly this black took me, and +I have continued with him in this state three years, through the +stratagem of the old witch.—My brother then said to her, Is there +any property of his in the house?—Abundance, she answered; and if +thou canst remove it, do so:—and upon this, he arose and went with +her, when she opened to him chests filled with purses, at the sight of +which he was confounded; and she said to him, Go now, and leave +me here, and bring some person to remove the property. So he +went out, and, having hired ten men, returned; but on his arrival at +the door, he found it open, and saw neither the damsel nor the purses; +he found, however, some little money remaining, and the stuffs. He<span class='pagenum'><a name="Page_368" id="Page_368">368</a></span> +discovered, therefore, that she had eluded him; and he took the money +that remained, and, opening the closets, took all the stuffs which they +contained, leaving nothing in the house.</p> + +<p>He passed the next night full of happiness; but when the morning +came, he found at the door twenty soldiers, and on his going forth to +them, they laid hold upon him, saying, The Wálee summoneth thee. +So they took him, and conducted him to the Wálee, who, when he saw +him, said to him, Whence obtainedst thou these stuffs?—Grant me indemnity, +said my brother:—and the Wálee gave him the handkerchief +of indemnity;<a href="#V95" class="fnanchor">95</a> and my brother related to him all that had befallen him +with the old woman from first to last, and the flight of the damsel; +adding,—and of that which I have taken, take thou what thou wilt; +but leave me wherewith to procure my food. The Wálee thereupon +demanded the whole of the money and the stuffs; but fearing that the +Sulṭán<a href="#V96" class="fnanchor">96</a> might become acquainted with the matter, he retained a +portion only, and gave the rest to my brother, saying to him, Quit this +city, or I will hang thee. My brother replied, I hear and obey:—and +went forth to one of the surrounding cities. Some robbers, however, +came upon him, and stripped and beat him, and cut off his ears; and +I, having heard of his situation, went forth to him, taking to him +some clothes; and brought him back privily into the city, and supplied +him with daily food and drink.</p> + +<div class="figcenter" style="width: 463px; position: relative;"><a name="f147" id="f147"></a><img src="images/fig147.png" width="463" height="207" alt="Tail-piece to the Barber's Story of his Fifth Brother" title="Tail-piece to the Barber's Story of his Fifth Brother" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_369" id="Page_369">369</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f148" id="f148"></a><img src="images/fig148.png" width="600" height="388" alt="Head-piece to the Barber's Story of his Sixth Brother" title="Head-piece to the Barber's Story of his Sixth Brother" /></div> + +<h5>THE BARBER'S STORY OF HIS SIXTH BROTHER</h5> + +<p>My sixth brother (Shaḳáliḳ), O Prince of the Faithful, had his lips +cut off. He was in a state of extreme poverty, possessing nothing of +the goods of this perishable world; and he went forth one day to seek +for something with which to stay his departing spirit, and on his way +he beheld a handsome house, with a wide and lofty vestibule, at the +door of which were servants, commanding and forbidding; whereupon +he inquired of one of the persons standing there, who answered, This +house belongeth to a man of the sons of the Barmekees.<a href="#V97" class="fnanchor">97</a> My +brother, therefore, advanced to the door-keepers, and begged them to +give him something; and they said, Enter the door of the house, and +thou wilt obtain what thou desirest of its master. So he entered the +vestibule, and proceeded through it a while until he arrived at a +mansion of the utmost beauty and elegance, having a garden in the +midst of it, unsurpassed in beauty by anything that had ever been +seen: its floors were paved with marble, and its curtains were hanging +around. He knew not in which direction to go; but advanced to the +upper extremity, and there he beheld a man of handsome countenance +and beard, who, on seeing my brother, rose to him, and welcomed +him, inquiring respecting his circumstances. He accordingly informed +him that he was in want; and when the master of the house heard his +words, he manifested excessive grief, and, taking hold of his own +clothes, rent them, and exclaimed, Am I in the city, and thou in it<span class='pagenum'><a name="Page_370" id="Page_370">370</a></span> +hungry? It is a thing that I cannot endure!—Then promising him +every kind of happiness, he said, Thou must stay and partake of my +salt. But my brother replied, O my master, I have not patience to +wait; for I am in a state of extreme hunger.</p> + +<p>Upon this, the master of the house called out, Boy, bring the +basin and ewer!—and he said, O my guest, advance, and wash thy +hand. He then performed the same motions as if he were washing his +hand; and called to his attendants to bring the table; whereupon +they began to come and go as though they were preparing it; after +which the master of the house took my brother, and sat down with him +at this imaginary table, and proceeded to move his hands and lips as +if he were eating; saying to my brother, Eat, and be not ashamed, for +thou art hungry, and I know how thou art suffering from the violence +of thy hunger. My brother, therefore, made the same motions, as if +he also were eating, while his host said to him, Eat, and observe this +bread and its whiteness. To this, my brother at first made no reply; +but observed in his own mind, Verily this is a man who loveth to jest +with others:—so he said to him, O my master, in my life I have never +seen bread more beautifully white than this, or any of sweeter taste:—on +which the host rejoined, This was made by a female slave of +mine whom I purchased for five hundred pieces of gold. He then +called out, Boy, bring to us the sikbáj,<a href="#V98" class="fnanchor">98</a> the like of which is not found +among the dishes of Kings!—and, addressing my brother, he said, +Eat, O my guest; for thou art hungry, vehemently so, and in absolute +want of food. So my brother began to twist about his mouth, and to +chew, as in eating. The master of the house now proceeded to +demand different kinds of viands, one after another; and, though +nothing was brought, he continued ordering my brother to eat. Next +he called out, Boy, place before us the chickens stuffed with pistachio-nuts:—and +said to his guest, Eat of that which thou hast never tasted +the like.—O my master, replied my brother, verily this dish hath not +its equal in sweetness of flavour:—and the host, thereupon, began to +put his hand to my brother's mouth as though he were feeding him +with morsels; and proceeded to enumerate to him the various different +kinds of viands, and to describe their several excellencies; while his +hunger so increased that he longed for a cake of barley-bread. The +master of the house then said to him, Hast thou tasted anything more +delicious than the spices in these dishes?—No, O my master, answered +my brother.—Eat more then, resumed the host; and be not ashamed.—I +have eaten enough of the meats, replied the guest. So the man<span class='pagenum'><a name="Page_371" id="Page_371">371</a></span> +of the house called to his attendants to bring the sweets; and they +moved their hands about in the air as if they were bringing them; +whereupon the host said to my brother, Eat of this dish; for it is +excellent; and of these ḳaṭáïf,<a href="#V99" class="fnanchor">99</a> by my life! and take this one before +the sirup runs from it.—May I never be deprived of thee, O my master! +exclaimed my brother, proceeding to inquire of him respecting the +abundance of musk in the ḳaṭáïf.—This, answered the host, is my +usual custom in my house: they always put for me, in each of the +ḳaṭáïf, a mithḳál<a href="#V100" class="fnanchor">100</a> of musk, and half a mithḳál of ambergris.—All +this time my brother was moving his head and mouth, and rolling +about his tongue between his cheeks, as if he were enjoying the sweets. +After this, the master of the house called out to his attendants, +Bring the dried fruits!—and again they moved about their hands in +the air as though they were doing what he ordered; when he said to +my brother, Eat of these almonds, and of these walnuts, and of these +raisins;—and so on; enumerating the various kinds of dried fruits; +and added again, Eat, and be not ashamed.—O my master, replied my +brother, I have had enough, and have not power to eat anything +more:—but the host rejoined, If thou desire, O my guest, to eat more, +and to delight thyself with extraordinary dainties, by Allah! by Allah! +remain not hungry.</p> + +<p>My brother now reflected upon his situation, and upon the manner +in which this man was jesting with him, and said within himself, By +Allah, I will do to him a deed that shall make him repent before God +of these actions! The man of the house next said to his attendants, +Bring us the wine:—and, as before, they made the same motions with +their hands in the air as if they were doing what he commanded; after +which he pretended to hand to my brother a cup, saying, Take this +cup, for it will delight thee:—and his guest replied, O my master, this +is of thy bounty:—and he acted with his hand as though he were +drinking it.—Hath it pleased thee? said the host.—O my master, +answered my brother, I have never seen anything more delicious than +this wine.—Drink then, rejoined the master of the house, and may it +be attended with benefit and health:—and he himself pretended to +drink, and to hand a second cup to my brother, who, after he had +affected to drink it, feigned himself intoxicated, and, taking his host +unawares, raised his hand until the whiteness of his arm-pit appeared, +and struck him such a slap upon his neck that the chamber rang at +the blow; and this he followed by a second blow; whereupon the man +exclaimed, What is this, thou vilest of the creation?—O my master,<span class='pagenum'><a name="Page_372" id="Page_372">372</a></span> +answered my brother, I am thy slave, whom thou hast graciously +admitted into thine abode, and thou hast fed him with thy provisions, +and treated him with old wine, and he hath become intoxicated, and +committed an outrage upon thee; but thou art of too exalted dignity +to be angry with him for his ignorance.</p> + +<p>When the master of the house heard these words of my brother, +he uttered a loud laugh, and said to him, Verily for a long time have +I made game of men, and jested with all persons accustomed to joking +and rudeness, but I have not seen among them any who could endure +this trick, nor any who had sagacity to conform to all my actions, +except thee: now, therefore, I pardon thee; and be thou my companion +in reality, and never relinquish me. He then gave orders to +bring a number of the dishes above mentioned, and he and my +brother ate together to satisfaction; after which they removed to the +drinking-chamber, where female slaves like so many moons sang all +kinds of melodies, and played on all kinds of musical instruments. +There they drank until intoxication overcame them: the master of the +house treated my brother as a familiar friend, became greatly attached +to him, and clad him with a costly dress; and on the following morning +they resumed their feasting and drinking. Thus they continued +to live for a period of twenty years: the man then died, and the +Sulṭán<a href="#V101" class="fnanchor">101</a> seized upon his property, and took possession of it.</p> + +<p>My brother, upon this, went forth from the city, a fugitive; and +upon his way, a party of Arabs<a href="#V102" class="fnanchor">102</a> came upon him. They made him +a captive; and the man who captured him tortured him with beating, +and said to him, By Allah, purchase thyself of me by wealth, or I will +kill thee:—but my brother, weeping, replied, By Allah, I possess +nothing, O Sheykh of the Arabs; nor do I know the means of +obtaining any property: I am thy captive; I have fallen into thy +hands, and do with me what thou wilt. And immediately the +tyrannical Bedawee drew forth from his girdle a broad-bladed knife +(such as, if plunged into the neck of a camel, would cut it across from +one jugular vein to the other), and, taking it in his right hand, +approached my poor brother, and cut off with it his lips; still urging +his demand.—Now this Bedawee had a handsome wife, who, when he +was absent, used to manifest a strong affection for my brother; +though he observed a proper decorum towards her, fearing God (whose +name be exalted!); and it happened, one day, that she had called +him, and seated him with her; but while they were together, lo, her +husband came in upon them; and when he beheld my brother, he<span class='pagenum'><a name="Page_373" id="Page_373">373</a></span> +exclaimed, Wo to thee, thou base wretch! Dost thou desire now to +corrupt my wife?—Then drawing his knife, he inflicted upon him +another cruel wound; after which he mounted him upon a camel, and, +having cast him upon a mountain, left him there, and went his way. +Some travellers, however, passed by him, and when they discovered +him, they gave him food and drink, and acquainted me with his case: +so I went forth to him, and conveyed him back into the city, and +allotted him a sufficient maintenance.</p> + +<div class="figcenter" style="width: 575px; position: relative;"><a name="f149" id="f149"></a><img src="images/fig149.png" width="575" height="409" alt="The Barber's Sixth Brother taken by Bedawees" title="The Barber's Sixth Brother taken by Bedawees" /></div> + +<p>Now I have come unto thee, O Prince of the Faithful, continued +the barber, and feared to return to my house without relating to thee +these facts; for to neglect doing so had been an error. Thus thou +hast seen that, although having six brothers, I am of a more upright +character than they.—But when the Prince of the Faithful had heard +my story, and all that I had related to him respecting my brothers, he +laughed, and said, Thou hast spoken truth, O Ṣámit (O silent man); +thou art a person of few words, and devoid of impertinence; now, +however, depart from this city, and take up thine abode in another. +So he banished me from Baghdád; and I journeyed through various +countries, and traversed many regions, until I heard of his death, and +of the succession of another Khaleefeh; when, returning to my city, +I met with this young man, unto whom I did the best of deeds, and +who, had it not been for me, had been slain: yet he hath accused me +of that which is not in my character; for all that he hath related of +me, with respect to impertinence, and loquacity, and dulness, and want +of taste, is false, O people.<span class='pagenum'><a name="Page_374" id="Page_374">374</a></span></p> + +<h5>CONTINUATION OF THE STORY TOLD BY THE TAILOR.</h5> + +<p>The tailor then proceeded thus:—When we heard the story of the +barber, and were convinced of his impertinence and loquacity, and +that the young man had been treated unjustly by him, we seized hold +upon him, and put him in confinement, and, seating ourselves to keep +watch over him, ate and drank; and the feast was finished in the +most agreeable manner. We remained sitting together until the call +to afternoon-prayers, when I went forth, and returned to my house; +but my wife looked angrily at me, and said, Thou hast been all the +day enjoying thy pleasure while I have been sitting at home sorrowful; +now if thou go not forth with me and amuse me for the remainder +of the day, thy refusal will be the cause of my separation from thee. +So I took her and went out with her, and we amused ourselves until +nightfall, when, returning home, we met this humpback, full of drink, +and repeating verses; upon which I invited him to come home with +us, and he consented. I then went forth to buy some fried fish, and +having bought it and returned, we sat down to eat; and my wife took a +morsel of bread and a piece of fish, and put them into his mouth, and +choked him, so that he died; whereupon I took him up, and contrived +to throw him into the house of this physician, and he contrived to throw +him into the house of the steward, and the steward contrived to throw +him in the way of the broker.—This is the story of what happened to +me yesterday. Is it not more wonderful than that of the humpback?</p> + +<h5>CONTINUATION OF THE STORY OF THE HUMPBACK.</h5> + +<p>When the King had heard this story, he ordered certain of his +chamberlains to go with the tailor, and to bring the barber; saying to +them, His presence is indispensable, that I may hear his talk, and it +may be the cause of the deliverance of you all: then we will bury this +humpback decently in the earth, for he hath been dead since yesterday; +and we will make him a monument around his grave, since he +hath been the occasion of our acquaintance with these wonderful stories.</p> + +<p>The chamberlains and the tailor soon came back, after having +gone to the place of confinement and brought the barber, whom they +placed before the King; and when the King beheld him, he saw him +to be an old man, passed his ninetieth year, of dark countenance, and +white beard and eyebrows, with small ears, and long nose, and a +haughty aspect. The King laughed at the sight of him, and said to<span class='pagenum'><a name="Page_375" id="Page_375">375</a></span> +him, O silent man, I desire that thou relate to me somewhat of thy +stories.—O King of the age, replied the barber, what is the occasion +of the presence of this Christian and this Jew and this Muslim, and +this humpback lying dead among you; and what is the reason of this +assembly?—Wherefore dost thou ask this? said the King. The +barber answered, I ask it in order that the King may know me to be +no impertinent person, nor one who meddleth with that which doth +not concern him, and that I am free from the loquacity of which they +accuse me: for I am fortunate in my characteristic appellation, since +they have surnamed me Eṣ-Ṣámit; and, as the poet hath said,—</p> + +<div class="blockquot"><p>Seldom hast thou seen a person honoured with a surname, but thou wilt find, if +thou search, that his character is expressed by it.</p></div> + +<p>The King therefore said, Explain to the barber the case of this humpback, +and what happened to him yesterday evening, and explain to +him also what the Christian hath related, and the Jew and the steward +and the tailor. So they repeated to him the stories of all these persons.</p> + +<p>The barber, thereupon, shook his head, saying, By Allah, this +is a wonderful thing! Uncover this humpback, that I may examine +him.—And they did so. He then seated himself at his head, and, +taking it up, placed it upon his lap, and looked at his face, and +laughed so violently that he fell backwards, exclaiming, For every +death there is a cause; and the death of this humpback is most +wonderful: it is worthy of being registered in the records, that +posterity may be instructed by this event!—The King, astonished at +his words, said, O Ṣámit, explain to us the reason of thy saying this.—O +King, replied the barber, by thy beneficence, life is yet in the +humpback! He then drew forth from his bosom a pot containing +some ointment, and with this he anointed the neck of the humpback; +after which he covered it up until it perspired; when he took forth an +iron forceps, and put it down his throat, and extracted the piece of fish +with its bone, and all the people saw them. The humpback now +sprang upon his feet, and sneezed, and, recovering his consciousness, +drew his hands over his face, and exclaimed, There is no Deity but +God! Moḥammad is God's Apostle! God bless and save him!—and +all who were present were astonished at the sight, and the King +laughed until he became insensible; as did also the other spectators. +The King exclaimed, By Allah, this accident is wonderful! I have +never witnessed anything more strange!—and added, O Muslims! O +assembly of soldiers! have ye ever in the course of your lives seen any<span class='pagenum'><a name="Page_376" id="Page_376">376</a></span> +one die and after that come to life? But had not God blessed him +with this barber, the humpback had been to-day numbered among +the people of the other world; for the barber hath been the means of +restoring him to life.—They replied, This is indeed a wonderful thing!</p> + +<p>The King then gave orders to record this event; and when they +had done so, he placed the record in the royal library; and he bestowed +dresses of honour upon the Jew and the Christian and the steward; +upon each of them, a costly dress: the tailor he appointed to be his +own tailor, granting him regular allowances, and reconciling him and +the humpback with each other: the humpback he honoured with a rich +and beautiful dress, and with similar allowances, and appointed him his +cup-companion; and upon the barber also he conferred the like favours, +rewarding him with a costly dress of honour, regular allowances, and a +fixed salary, and appointing him state-barber, and his own cup-companion: +so they all lived in the utmost happiness and comfort until they +were visited by the terminator of delights and the separator of friends.</p> + +<div class="figcenter" style="width: 450px; position: relative;"><a name="f150" id="f150"></a><img src="images/fig150.png" width="450" height="521" alt="Tail-piece to the Story of the Humpback" title="Tail-piece to the Story of the Humpback" /></div> +<hr /> +<p><span class='pagenum'><a name="Page_377" id="Page_377">377</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f151" id="f151"></a><img src="images/fig151.png" width="600" height="251" alt="Head-piece to Notes to Chapter V." title="Head-piece to Notes to Chapter V." /></div> + +<h5>NOTES TO CHAPTER FIFTH.</h5> + +<p><span class="smcap">Note <a name="V1" id="V1">1.</a></span> As the story of the Humpback is one of the best in this collection, and +purely Arab, I have been glad to find, in the Calcutta edition of the first two +hundred nights, authority for deviating here from my usual standard copy, by substituting +"El-Baṣrah" for a city of China. The Breslau edition, in the opening of the +story, lays the scene at "El-Baṣrah <i>and</i> Ḳajḳár." By the latter, I suppose Káshghar +to be meant.</p> + +<p><span class="smcap">Note <a name="V2" id="V2">2.</a></span> In my original, they are said to have gone out early in the morning; but +this is contradicted by the sequel.</p> + +<p><span class="smcap">Note <a name="V3" id="V3">3.</a></span> The appeal to Ezra's ass, which alludes to a tradition believed by the +Muslims, as it is mentioned in the Ḳur-án, is omitted in the Cairo edition. The story +is this:—'Ozeyr, or Ezra, "riding on an ass by the ruins of Jerusalem, after it had been +destroyed by the Chaldeans, doubted in his mind by what means God could raise the +city and its inhabitants again; whereupon God caused him to die, and he remained in +that condition a hundred years; at the end of which, God restored him to life, and he +found a basket of figs and a cruise of wine that he had with him, not in the least +spoiled or corrupted; but his ass was dead, the bones only remaining; and these, while +the Prophet looked on, were raised and clothed with flesh, becoming an ass again, +which, being inspired with life, began immediately to bray."<a name="FNanchor_323" id="FNanchor_323"></a><a href="#Footnote_323" class="fnanchor">323</a></p> + +<p><span class="smcap">Note <a name="V4" id="V4">4.</a></span> Most Arab cities abound with cats, which are much favoured by the inhabitants. +These animals are often seen leaping across from the terrace of one house +to that of another on the opposite side of a narrow street; and often has my kitchen in +Cairo been robbed by them. They are said to contribute greatly to the spreading of +the plague.</p> + +<p><span class="smcap">Note <a name="V5" id="V5">5.</a></span> Occurrences of this kind are said to have often happened in Arab towns, +where dogs, though esteemed unclean by the Muslims, are, like cats, generally very numerous. +Few of them have masters; but they compose distinct tribes; those of each +tribe confining themselves to a particular quarter or district of the town, and suffering +no strange dog to intrude among them and share with them in the offal thrown out +from the butchers' shops and from private houses; or prowling about the mounds of +rubbish in the environs, and, like the vultures, feeding upon the carcasses of camels, +asses, and other beasts, thrown out by the inhabitants. I was once told that the +<span class='pagenum'><a name="Page_378" id="Page_378">378</a></span>master of an English merchant-vessel, having fallen asleep in a state of intoxication on +the shore of the harbour of Alexandria, at night, was devoured by dogs.</p> + +<p><span class="smcap">Note <a name="V6" id="V6">6.</a></span> The snatching of turbans by night is still a frequent practice of Arab +rogues, and one which is often very lucrative; many a turban being composed of a costly +Kashmeer shawl wound round a ṭarboosh, which latter alone is worth eight or nine +shillings, or more, and some also having money or other valuables secreted in them.</p> + +<p><span class="smcap">Note <a name="V7" id="V7">7.</a></span> Watchmen are generally employed to guard by night the sooḳs, or +market-streets, and other districts, in Arab towns. Those in Cairo carry a nebboot, or +long staff, but no lantern. Their usual cries are of a religious nature; as, "I extol +the perfection of the Living King, who sleepeth not nor dieth!" When they see a +passenger approaching, they call out to him, "Attest the unity of God!" or merely, +"Attest the unity!" and the reply is, "There is no deity but God!" It is supposed +that a person bound on any unlawful undertaking would not dare to utter these words.</p> + +<p><span class="smcap">Note <a name="V8" id="V8">8.</a></span> At the period when this work was composed, the Christians were distinguished +from the Muslims by a black or blue turban, and this was wound in a peculiar manner.</p> + +<p><span class="smcap">Note <a name="V9" id="V9">9.</a></span>—<i>On the Title and Office of</i> Wálee. "Wálee" is the title given to the chief +magistrate of the police, and was so employed in the time of El-Maḳreezee, instead of +the older appellation of "Ṣáḥeb esh-Shurṭah." The same officer was also called +"Mutawellee." It was the duty of this magistrate to perambulate the streets at night, +attended by a body of his officers, including an executioner; for he often inflicted +capital punishment on criminals immediately after their detection. He was invested +with a degree of despotic power, and often put to death persons accused of capital +crimes without the formalities required by the law. It was also his duty to superintend +the infliction of the punishments of criminals legally condemned. An officer +was employed to perform the nightly rounds in El-Medeeneh in the reign of Aboo-Bekr; +but it appears that the first regular guard for this purpose was appointed in the +reign of 'Othmán.<a name="FNanchor_324" id="FNanchor_324"></a><a href="#Footnote_324" class="fnanchor">324</a></p> + +<p><span class="smcap">Note <a name="V10" id="V10">10.</a></span> The ardebb, thus commonly pronounced, but properly written irdebb, +varies in different places. In Cairo it is very nearly equivalent to five English +bushels.</p> + +<p><span class="smcap">Note <a name="V11" id="V11">11.</a></span> In the original, this building is called the Khán of El-Jawálee; but it +evidently should be —— of El-Jáwalee; and the error is to be attributed to a copyist. +The Khán of El-Jáwalee is mentioned by El-Maḳreezee,<a name="FNanchor_325" id="FNanchor_325"></a><a href="#Footnote_325" class="fnanchor">325</a> as being situate at a short +distance within the present gate called Báb en-Naṣr, and by the site of the older gate +so called; and as existing in his time, in the former half of the ninth century of the +Flight. [El-Maḳreezee also informs us, in his account of the Medreseh el-Jáwaleeyeh, +that El-Jáwalee's full name was 'Alam-ed-Deen Senjer, and that he was originally a +memlook of one Jáwalee (whence his surname), an Emeer of El-Melik eẓ-Ẓáhir +Beybars. He died in the year of the Flight 745.—<span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="V12" id="V12">12.</a></span> Báb en-Naṣr (the Gate of Victory, or —— of Aid) is the name of the +easternmost of the northern gates of Cairo. It was built in the reign of the Khaleefeh +El-Mustanṣir, in the year of the Flight 480 (<span class="smcap">A. D.</span> 1087-8).</p> + +<p><span class="smcap">Note <a name="V13" id="V13">13.</a></span> The words "besides my brokerage," I have inserted as necessary to make +the account correct.</p> + +<p><span class="smcap">Note <a name="V14" id="V14">14.</a></span> It has been shewn in a former note that the Arabs consider it indecorous +to eat with the left hand.</p> + +<p><span class='pagenum'><a name="Page_379" id="Page_379">379</a></span></p> +<p><span class="smcap">Note <a name="V15" id="V15">15.</a></span> As it is held impolite to shew the hands, unless unavoidably, in the +presence of a person of rank, the sleeve of the cloth coat, or that of the silk vest which +is worn beneath it, is made sufficiently long to extend a little beyond the ends of the +fingers; and so also, in general, is the sleeve of the shirt worn by persons of the lower +orders.</p> + +<p><span class="smcap">Note <a name="V16" id="V16">16.</a></span> This building is first called, in the Cairo edition, the Khán of Suroor; +and afterwards, —— of Mesroor: the latter is the appellation given to it in the edition +of Breslau; and is the correct name. The Khán of Mesroor is mentioned by El-Maḳreezee,<a name="FNanchor_326" id="FNanchor_326"></a><a href="#Footnote_326" class="fnanchor">326</a> +as situate at the southern extremity of Beyn el-Ḳaṣreyn (respecting +which see the next note), adjacent to the site of the Great Palace of the Khaleefehs. +There were two Kháns of this name near each other. El-Maḳreezee says, that, in his +earlier days, the greater of these, which appears to be that here alluded to, was one of +the finest and largest Kháns in Cairo, in a most flourishing state, the resort of the +chief Syrian merchants, and the dépôt of their goods; but that latterly it had declined, +and some portions of it were ruined.</p> + +<p><span class="smcap">Note <a name="V17" id="V17">17.</a></span> Beyn el-Ḳaṣreyn (which signifies "Between the Two Palaces") is the +name still applied to that part of the principal street of Cairo which intervenes between +the sites of the two famous palaces of the Khaleefehs.</p> + +<p><span class="smcap">Note <a name="V18" id="V18">18.</a></span> A Ḳeysáreeyeh is a superior kind of sooḳ, consisting of ranges of shops +facing each other. That which is here mentioned (called in the Cairo edition, the +Ḳeysereeyeh of Jirjis; in the edition of Breslau, the Ḳeysáreeyeh of Jarkash; and in +the old English version, erroneously, the Circassian bezestein) is the Ḳeysáreeyeh of +Jahárkas, which, as I learn from El-Maḳreezee,<a name="FNanchor_327" id="FNanchor_327"></a><a href="#Footnote_327" class="fnanchor">327</a> was situate near the centre of what +constituted the old city, on the east of the principal street. It existed in his time, and +was built by the Emeer Fakhr-ed-Deen Jahárkas, in the year of the Flight 502 (A.D. +1108-9). Ibn-Khallikán,<a name="FNanchor_328" id="FNanchor_328"></a><a href="#Footnote_328" class="fnanchor">328</a> as quoted by El-Maḳreezee, says of it, "I have seen a +number of merchants who have traversed various countries, and who say, 'We have +not seen in any country its equal in beauty and greatness, and compactness of construction.'" +He explains also the orthography of the name of "Jahárkas," and states +that it is Persian (Chahár-kas), and signifies "four persons."</p> + +<p><span class="smcap">Note <a name="V19" id="V19">19.</a></span> The Egyptian fowls are much smaller than those of our country, and +one is not too much for one man's breakfast. The eggs are usually hatched in ovens.</p> + +<p><span class="smcap">Note <a name="V20" id="V20">20.</a></span> The appellation of "the Gardener" is here to be understood as a mere +surname derived from the occupation of some ancestor of the merchant; it being a +common custom of the Arabs to retain an appellation of this kind, however humble.</p> + +<p><span class="smcap">Note <a name="V21" id="V21">21.</a></span> El-Maḳreezee<a name="FNanchor_329" id="FNanchor_329"></a><a href="#Footnote_329" class="fnanchor">329</a> mentions a "sooḳ of the money-changers" as near to the +Khán of Mesroor; and it seems to be the place here alluded to: the word "sooḳ" +being often omitted.</p> + +<p><span class="smcap">Note <a name="V22" id="V22">22.</a></span> The lady having offered up a prayer that the young merchant might be +her husband, I have taken the liberty of inserting here a slight interpolation, which +does not detract from the probability or consistency of the story; but rather the +contrary.</p> + +<p><span class="smcap">Note <a name="V23" id="V23">23.</a></span>—<i>On one of the Passages in this Work indicating a very late Date.</i> The +<span class='pagenum'><a name="Page_380" id="Page_380">380</a></span>Ḥabbáneeyeh is the name now applied to a portion of a main street, a little to the +west of the lake called Birket el-Feel, in the southern part of Cairo. It is evidently +thus applied in the passage to which this note relates; but El-Maḳreezee, writing in +the former half of the ninth century of the Flight,<a name="FNanchor_330" id="FNanchor_330"></a><a href="#Footnote_330" class="fnanchor">330</a> says, "In this our time, bordering +upon it [the Birket el-Feel] is a <i>garden</i> called by the name of the Ḥabbáneeyeh, who +were a family of Darmà the son of 'Amr the son of 'Owf the son of Thaạlebeh the son +of Baạl the son of 'Amr the son of El-Ghóth the son of Ṭeiyi: so Darmà was a minor +family of [the tribe of] Ṭeiyi, and the Ḥabbáneeyoon [or Ḥabbáneeyeh—for the terms +are synonymous] were a family of Darmà; and the people have made a road between +the garden of the Ḥabbáneeyeh and the lake." He proceeds to say, that on the <i>east</i> of +the Birket el-Feel there <i>were</i> gardens; but that <i>houses</i> and <i>streets</i> had been built <i>there</i>.—Now, +in the work before us, the tract which was a <i>garden</i> in the time of El-Maḳreezee +is mentioned as occupied by <i>houses</i> and <i>streets</i>. Many years must have elapsed since +that period before such could have been the case; and surely at least a century before +the houses could have presented such an appearance as would lead a writer to imagine +them of "ancient times." It may be objected against an argument drawn from this +passage, that it is perhaps an interpolation of a copyist; but it agrees with many +evidences of a late date, and occurs in at least one other copy (that from which the +Breslau edition is printed), with only this slight difference—that "Ḥabbáneeyeh," by +the erroneous addition of a point beneath the first letter, is converted into "Jebbáneeyeh;" +and it should be remarked that the latter copy varies considerably in other +points from that of Cairo. It would imply that Cairo was almost as extensive a city at +the time when this work was composed or modernized as it is at present; and would +account for its being here called Miṣr, or Maṣr; a name which was retained by El-Fusṭáṭ +at least as late as the commencement of the tenth century of the Flight, and +probably until the year 1517 of our era or a little later, as I have remarked in a former +note.</p> + +<p><span class="smcap">Note <a name="V24" id="V24">24.</a></span> "Ḳá'ah" is a term generally signifying "a lofty saloon;" but also often +applied to an elegant house.</p> + +<p><span class="smcap">Note <a name="V25" id="V25">25.</a></span> "Naḳeeb" signifies "a chief," "a leader," &c., and has various applications. +In the present instance, the office which it designates is doubtful, but is +evidently of high dignity, as Naḳeeb of the Shereefs, the Chief, or Syndic, of the +Descendants of the Prophet.</p> + +<p><span class="smcap">Note <a name="V26" id="V26">26.</a></span> Báb Zuweyleh (the Gate of Zuweyleh, or, more properly, of Zaweeleh, +which is the name of a tribe) is a gate that was built at the same period as Báb en-Naṣr, +before mentioned. It marked the southern limit of Cairo; but is now in the +heart of the metropolis. With two round-fronted towers, each surmounted by a lofty +and elegant mád'neh, or menaret, pertaining to the adjoining great mosque of El-Mueiyad, +it presents a very noble appearance.</p> + +<p><span class="smcap">Note <a name="V27" id="V27">27.</a></span> "Imperial gypsum" is a name given to the best kind of plaster used in +Cairo. I have often admired the smoothness of its surface upon the walls of chambers +in some of the older houses in that city; but, I need hardly say, never saw any that +reflected like a mirror.</p> + +<p><span class="smcap">Note <a name="V28" id="V28">28.</a></span> In the Cairo edition, "with pearls and jewels at its corners." The +<span class='pagenum'><a name="Page_381" id="Page_381">381</a></span>deficiency I have supplied from the edition of Breslau: but I may here remark, that it +would have been more proper to describe the snakes as <i>gilt</i>.</p> + +<p><span class="smcap">Note <a name="V29" id="V29">29.</a></span>—<i>On the Crowns worn by Arab Ladies.</i> From Eastern drawings and +descriptions, it appears that the kind of crown here mentioned was generally a circle of +jewelled gold (the lower edge of which was straight; and the upper, fancifully +heightened to four or more points) surrounding the lower part of a dome-shaped cap +with a jewel or some other ornament at the summit. This crown was worn by many +Arab ladies of high rank or great wealth, probably until about two centuries ago. +Another kind of crown is now more generally worn, called a "ḳurṣ." This is a round, +convex ornament, generally about five inches in diameter, composed of gold set with a +profusion of diamonds, of open work, representing roses, leaves, &c. It is sewed upon +the top of the ṭarboosh; and is worn by most of the ladies of Cairo, at least in full dress. +An engraving of a crown of this description, and another of one of a more common kind, +may be seen in my work on the Modern Egyptians, vol. ii. Appendix A.</p> + +<p><span class="smcap">Note <a name="V30" id="V30">30.</a></span> It is a common custom of the Arabs to give a present of money tied up in +a corner of an embroidered handkerchief.</p> + +<p><span class="smcap">Note <a name="V31" id="V31">31.</a></span> The mace is a weapon still used in the East; but not so commonly as it +was in former times. There was a petty governor in Upper Egypt during my first visit +to that country, who, in his daily rides, indulged a frequent habit of striking persons +with a weapon of this kind, a tolerably-heavy steel mace; but he did it with a happy +knack, so as never, I believe, to inflict a dangerous wound, unless intentionally. Maces, +like other arms of steel, are often tastefully inlaid with arabesque ornaments and inscriptions +in gold.</p> + +<p><span class="smcap">Note <a name="V32" id="V32">32.</a></span>—<i>On the Punishment of Theft.</i> The Mohammadan law ordains that a person +who is adult and of sound mind, if he steals an article of the value of a quarter of a +deenár (or piece of gold) from a place to which he has not ordinary or free access, shall +lose his right hand; but this punishment is not to be inflicted for stealing a free child, +or anything which, in the eye of the law, is of no pecuniary value; as wine, or a musical +instrument; and there are some other cases in which the thief is not to be so punished. +For the second offence, the left foot is to be cut off; and for the third and subsequent +offences, according to the Ḥanafee code, the culprit is to be punished by a long imprisonment; +or, by the Sháfe'ee law, for the third offence, he is to lose his left hand; for +the fourth, his right foot; and for further offences, he is to be flogged or beaten. The +punishment is the same for a woman as for a man.—This law induced a freethinking +Muslim to ask, "If the hand is worth five hundred deenárs, [this being the fine for +depriving a man of that member,] why should it be cut off for a quarter of a deenár?" +He was answered, "An honest hand is of great value; but not so is the hand that hath +stolen."—Amputation for theft is now seldom practised: beating, or some other punishment, +is usually inflicted in its stead for the first, second, and third offence; and, frequently, +death for the fourth.</p> + +<p><span class="smcap">Note <a name="V33" id="V33">33.</a></span> Capital punishment in this case would be contrary to the law; but it is +often inflicted upon highway-robbers.</p> + +<p><span class="smcap">Note <a name="V34" id="V34">34.</a></span> The meaning is, that the doer is God. An allusion is here conveyed to a +verse (the 17th) in the Soorat el-Anfál (the eighth chapter of the Ḳur-án)—"Thou didst +not cast [the gravel into their eyes] when thou didst [seem to] cast [it]; but God cast +[it]."<a name="FNanchor_331" id="FNanchor_331"></a><a href="#Footnote_331" class="fnanchor">331</a></p> + +<p><span class="smcap">Note <a name="V35" id="V35">35.</a></span> The honour that is due to the human body requires that any portion +disunited from it be decently deposited in the earth.</p> + +<p><span class='pagenum'><a name="Page_382" id="Page_382">382</a></span></p> +<p><span class="smcap">Note <a name="V36" id="V36">36.</a></span> As a hair, for instance, is drawn from paste.<a name="FNanchor_332" id="FNanchor_332"></a><a href="#Footnote_332" class="fnanchor">332</a></p> + +<p><span class="smcap">Note <a name="V37" id="V37">37.</a></span> These verses are founded on a tradition of the Prophet.<a name="FNanchor_333" id="FNanchor_333"></a><a href="#Footnote_333" class="fnanchor">333</a></p> + +<p><span class="smcap">Note <a name="V38" id="V38">38.</a></span> <i>On</i> Khatmehs, <i>or Recitations of the whole of the</i> Ḳur-án <i>at Private Festivities.</i> +The most approved and common mode of entertaining guests at modern private +festivities among the Arabs is by a Khatmeh, which is the recitation of the whole of the +Ḳur-án. Three or more persons of the inferior class of the professors of religion and +law, who are called faḳeehs (vulgarly, fiḳees), are usually hired for this purpose. Schoolmasters, +and students of the collegiate mosques who devote themselves to religion and +law, are the persons most commonly thus employed. Their mode of recitation is a +peculiar kind of chanting,<a name="FNanchor_334" id="FNanchor_334"></a><a href="#Footnote_334" class="fnanchor">334</a> which, when well executed, I found very agreeable, at least +for an hour or so: but the guests seldom have to listen to the chanting of the whole of +the Ḳur-án: the reciters usually accomplish the greater portion of their task, in a +somewhat hurried manner, before the guests have assembled, each of them chanting, in +turn, a certain portion, as a thirtieth part of the whole (called a "juz"), or half of one +of these sections (a "ḥezb"), or, more commonly, a quarter (rubạ). Afterwards they +chant more leisurely, and in a more musical manner; but still by turns.—These recitations +of the whole of the Ḳur-án are performed on various festive occasions, but are +most usual after a death; the merit of the performance being transferred to the soul +of the deceased.</p> + +<p><span class="smcap">Note <a name="V39" id="V39">39.</a></span> The mess termed "zirbájeh," by some called "zurbájeh," from the +Persian "zeerbáj," is a kind of spoon-meat. Some of its ingredients are described in +the sequel of the present story.</p> + +<p><span class="smcap">Note <a name="V40" id="V40">40.</a></span>—<i>On Atonements and other Services for the Dead.</i> As filial piety is a general +characteristic of the Arabs, and various services are believed by them to atone for the +minor sins of the deceased, and thus to diminish his misery, or to increase his happiness, +it is natural, and not uncommon, for a son to act in the manner here related. Recitations +of the Ḳur-án are performed for the dead, to whom the merit of these works is +transferred, and a sacrifice is often offered at the tomb after the burial; the flesh of the +victim being distributed to the poor. But a more important service for the deceased is +the payment of his debts; for it is affirmed by the Prophet, that even martyrdom will +not atone for a debt unpaid.</p> + +<p><span class="smcap">Note <a name="V41" id="V41">41.</a></span> A money-changer is very frequently employed to examine the money +which a purchaser offers; and if it be old, to weigh it. The money-changers are mostly +Jews and Christians.</p> + +<p><span class="smcap">Note <a name="V42" id="V42">42.</a></span> Some mosques (as the Azhar, for instance, the principal mosque of Cairo) +remain open all night; and many houseless persons sleep in them, upon the matting +which covers the paved floor. Men are also often seen, at other times, but not at the +hours of prayer, lounging, eating, or working, in the mosques; such practices not being +deemed inconsistent with the high respect which the Muslims pay to these buildings.</p> + +<p><span class="smcap">Note <a name="V43" id="V43">43.</a></span> The remainder of this paragraph, and the whole of the next two paragraphs, +being omitted in the edition of Cairo, I translate from the Calcutta edition of +the first two hundred nights, and the edition of Breslau; but almost entirely from the +former.</p> + +<p><span class="smcap">Note <a name="V44" id="V44">44.</a></span> The water of the well of Zemzem, in the temple of Mekkeh, is believed +to possess miraculous virtues, and is therefore brought away in bottles or flasks by many +of the pilgrims, to be used when occasion may require as medicine, or to be sprinkled +<span class='pagenum'><a name="Page_383" id="Page_383">383</a></span>on grave-linen. A bottle of it is a common and acceptable present from a pilgrim, and +a guest is sometimes treated with a sip of this holy water.</p> + +<p><span class="smcap">Note <a name="V45" id="V45">45.</a></span> A whip is sometimes used in the ḥareem of a great man; and its being +attached to the waist of the damsel here mentioned marks her authority. It is generally +formed of a strip of hippopotamus' hide, hammered into a round shape; and this kind +is called a "kurbáj." I believe it is seldom used in the ḥareem with severity; but +usually for intimidation. [I once saw some of the ladies of Názlee Khánim (thus vulgarly +pronounced for Názloo Khánum) struck with a kurbáj, for too curiously looking +in at the window of an apartment in that lady's palace, in which I and some friends +happened to be, and which overlooked the private garden. They were speedily driven +away by two or three black eunuchs, who appeared to use their heavy whips indiscriminately +and severely; their excuse for this conduct undoubtedly being, that these +ladies were guilty of a great impropriety in thus shewing themselves to men; for when +riding abroad, it is usual for passengers in the streets to turn their faces to the wall on +the approach of the women of a great man's household. Moreover, the ḥareem of Názlee +Khánim was well known to be ruled with an iron hand, and its mistress herself to +have acquired the character of her brutal husband, Moḥammad Bey, the Defterdár, +whose cruelties are mentioned in the "Modern Egyptians."—<span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="V46" id="V46">46.</a></span> It is a universal custom of the Arabs, on visiting the sick, to say, "May +our Lord restore thee!" or, "No evil befall thee!" &c.</p> + +<p><span class="smcap">Note <a name="V47" id="V47">47.</a></span> The first hospital built by a Muslim was that of Damascus, founded by +El-Weleed the son of 'Abd-El-Melik, in the eighty-eighth year of the Flight (a. d. +706-7). The Arabs would deprive St. Ephrem Syrus of the honour of having been the +author of the first institution of this kind; one of their historians ascribing it to an early +Pharaoh, named Menáḳiyoosh; another, to Hippocrates.<a name="FNanchor_335" id="FNanchor_335"></a><a href="#Footnote_335" class="fnanchor">335</a></p> + +<p><span class="smcap">Note <a name="V48" id="V48">48.</a></span> The remainder of the paragraph is translated from the Calcutta edition +of the first two hundred nights.</p> + +<p><span class="smcap">Note <a name="V49" id="V49">49.</a></span> "The metropolis of the world," or literally, "the mother of the world" +("umm ed-dunyà"), is a title given to several cities, as well as to Cairo, by their respective +inhabitants. This passage, therefore, and others of a similar kind, in which +even <i>foreigners</i> are made to rank Egypt and Cairo as superior to every other country +and city, strongly favour the opinion that some of its tales were written, or altered, by +an Egyptian.</p> + +<p><span class="smcap">Note <a name="V50" id="V50">50.</a></span> A more ample eulogium upon Egypt and the Nile, but abounding with +such gross errors that I could not confidently offer a translation, is found in the Breslau +edition. It agrees better with the old translation; which, however, in this place, +presents considerable unauthorized amplifications, and some misconceptions: "Birket +el-Ḥabash" (for instance), the name of a lake on the south of Cairo, being mistaken for +Ethiopia.</p> + +<p><span class="smcap">Note <a name="V51" id="V51">51.</a></span> For this monthly rent (or about a guinea of our money), a large and +handsome house may be hired at the present day in Cairo.</p> + +<p><span class="smcap">Note <a name="V52" id="V52">52.</a></span> After the amputation of the hand for theft, the stump is usually plunged +in boiling pitch or tar, or oil, to stanch the blood.</p> + +<p><span class="smcap">Note <a name="V53" id="V53">53.</a></span>—<i>On Retaliation and Fines for Wounds and Mutilations.</i> Retaliation for +intentional wounds and mutilations is allowed by the Mohammadan law, like as for +murder; "eye for eye," &c.:<a name="FNanchor_336" id="FNanchor_336"></a><a href="#Footnote_336" class="fnanchor">336</a> but a fine may be accepted instead, which the law allows +also for unintentional injuries. The fine for a member that is single (as the nose) is the +whole price of blood, as for homicide; namely a thousand deenárs (about 500<i>l.</i>) from +<span class='pagenum'><a name="Page_384" id="Page_384">384</a></span>him who possesses gold; or, from him who possesses silver, twelve thousand dirhems +(about 300<i>l.</i>); for a member of which there are two, and not more (as a hand), half the +price of blood; for one of which there are ten (a finger or toe), a tenth of the price of +blood: but the fine of a man for maiming or wounding a woman is half of that for the +same injury to a man; and that of a free person for injuring a slave varies according to +the value of the slave. The fine for depriving a man of any of his five senses, or +dangerously wounding him, or grievously disfiguring him for life, is the whole price of +blood.</p> + +<p><span class="smcap">Note <a name="V54" id="V54">54.</a></span> See No. 20 of the notes to Chapter ii.—"The women of Egypt have the +character of being the most licentious in their feelings of all females who lay any claim +to be considered as members of a civilized nation; and this character is freely bestowed +upon them by their <i>countrymen</i>, even in conversation with foreigners."<a name="FNanchor_337" id="FNanchor_337"></a><a href="#Footnote_337" class="fnanchor">337</a>—In the work +from which the above passage is quoted, I have expatiated upon this subject more than +I need do in the present case.</p> + +<p><span class="smcap">Note <a name="V55" id="V55">55.</a></span> The Arabs are generally of opinion that the innate dispositions of a child +are inherited more from the mother than from the father. They believe that a daughter +commonly resembles, in good or evil qualities, her mother; and a son, his maternal +uncle. Hence they often address a man, "Yá ṭeiyib el-khál!"—"O thou who hast a +good maternal uncle!"</p> + +<p><span class="smcap">Note <a name="V56" id="V56">56.</a></span> 'Abd-Allah Ibn-'Abbás was one of the most learned of the companions of +his cousin Moḥammad, and one of the most celebrated of the relaters of his sayings and +actions. He has received the titles of "Interpreter of the Ḳur-án" and "Sulṭán of +Commentators." He died in the year of the Flight 68. His father, 'Abbás, the son of +'Abd-El-Muṭṭalib, was paternal uncle of Moḥammad, and ancestor of the 'Abbásee +Khaleefehs.</p> + +<p><span class="smcap">Note <a name="V57" id="V57">57.</a></span>—<i>On the Astrolabe.</i> The astrolabe is more commonly used by the Arabs +than any other instrument for astronomical observations. It is generally between four +and six inches in diameter. It consists of a circular plate with a graduated rim, within +which fit several thinner plates, and of a limb, moving on a pivot in the centre, with +two sights. The plates are engraved with complicated diagrams, &c., for various calculations. +The instrument is held by a ring, or by a loop of cord attached to the ring, +during an observation; and thus its own weight answers the same purpose as the +plumb-line of the quadrant (which the Arabs sometimes use in its stead); the position +of the moveable limb with the sights marking the required altitude.</p> + +<p><span class="smcap">Note <a name="V58" id="V58">58.</a></span> Ṣafar is the second mouth of the Mohammadan year.</p> + +<p><span class="smcap">Note <a name="V59" id="V59">59.</a></span> As different copies vary here as to the date, I have taken the liberty of +putting 263 instead of 763 or 653, in order to avoid a glaring anachronism. It is probable, +however, that the last of these is the author's date, as it is found both in the old +translation, and in the Breslau edition. The date in the Cairo edition is 763.</p> + +<p><span class="smcap">Note <a name="V60" id="V60">60.</a></span> A degree is four minutes; it would have been more proper, therefore, to +have said, eight degrees and two minutes, than seven degrees and six minutes.</p> + +<p><span class="smcap">Note <a name="V61" id="V61">61.</a></span> "Eṣ-Ṣámit" signifies "the Silent."</p> + +<p><span class="smcap">Note <a name="V62" id="V62">62.</a></span> This and the two following names, or rather, surnames, convey the same +meaning. Baḳbooḳ, Heddár, and Baḳbaḳ (here, in my original, erroneously written +Yaḳyaḳ), signify "Chatterer." "El-Kooz el-Aṣwánee" (not to be mistaken for +"—— —— Aswánee," with a <i>soft</i> s) seems to imply that the person thus named was +always like a mug, with open mouth, and insensible as flint to rebuke. The two remaining +names are different in different copies: "Shaḳáliḳ" is perhaps put erroneously +for some other word, as "Shiḳáḳ," "Discord."</p> + +<p><span class='pagenum'><a name="Page_385" id="Page_385">385</a></span></p> +<p><span class="smcap">Note <a name="V63" id="V63">63.</a></span> Ḳur-án, ch. iii. v. 128.</p> + +<p><span class="smcap">Note <a name="V64" id="V64">64.</a></span> The Arabs generally carry their young children in this manner, seated +astride upon the shoulder.</p> + +<p><span class="smcap">Note <a name="V65" id="V65">65.</a></span> This expression is borrowed from the Ḳur-án, ch. xlviii. v. 10. The +meaning is, "there is no power of man, but God's power is superior to it."</p> + +<p><span class="smcap">Note <a name="V66" id="V66">66.</a></span> The Prophet (Moḥammad) is always alluded to when this form of benediction +is used and the name of the person to whom it is applied is not mentioned.</p> + +<p><span class="smcap">Note <a name="V67" id="V67">67.</a></span> "Nedd" is a perfume composed of ambergris, musk, and aloes wood; or +simply ambergris.</p> + +<p><span class="smcap">Note <a name="V68" id="V68">68.</a></span> Two khuṭbehs are recited on the occasion of the congregational Friday-prayers. +It is the first of these which is here alluded to. See the next note.</p> + +<p><span class="smcap">Note <a name="V69" id="V69">69.</a></span>—<i>On the Congregational Friday-prayers.</i> The Selám (or Salutation) of Friday +is a form of blessing on the Prophet and his family and companions, which is chanted by +the muëddins from the mád'nehs (or towers) of the congregational mosques half an hour +before noon. The worshippers begin to assemble in the mosque as soon as they hear it, +and, ranging themselves in rows parallel to, and facing, that side in which is the niche, +that marks the direction of Mekkeh, each performs, by himself, the prayers of two +rek'ahs, which are supererogatory, and then sits in his place while a reader recites part or +the whole of the 18th chapter of the Ḳur-án. At the call of noon, they all stand up, and +each again performs, separately, the prayers of two rek'ahs, ordained by the Prophet. +A minister, standing at the foot of the pulpit-stairs, then proposes to bless the Prophet: +and accordingly, a second Selám is chanted by one or more other ministers stationed on +an elevated platform. After this, the former minister, and the latter after him, repeat +the call of noon (which the muëddins have before chanted from the mád'nehs); and the +former enjoins silence. The chief minister (Khaṭeeb, or Imám,) has already seated himself +on the top step or platform of the pulpit. He now rises, and recites a khuṭbeh of +praise to God and exhortation to the congregation; and if in a country or town acquired +by arms from unbelievers, he holds a wooden sword, resting its point on the ground.<a name="FNanchor_338" id="FNanchor_338"></a><a href="#Footnote_338" class="fnanchor">338</a> +Each of the congregation next offers up some private supplication; after which, the +Khaṭeeb recites a second khuṭbeh, which is always the same, or nearly so; part, of a +similar nature to the first, but chiefly, prayer for the Prophet and his family, &c., and +for the general welfare of the Muslims. This finished, the Khaṭeeb or Imám descends +from the pulpit, and, stationed before the niche, after a form of words<a name="FNanchor_339" id="FNanchor_339"></a><a href="#Footnote_339" class="fnanchor">339</a> differing slightly +from the call to prayer has been chanted by the ministers on the elevated platform +before mentioned, recites the divinely-ordained prayers of Friday (two rek'ahs), while +the people do the same silently, keeping time with him exactly in the various postures. +Thus are completed the Friday-prayers; but some of the congregation remain, and +perform the ordinary divinely-ordained prayers of noon.<a name="FNanchor_340" id="FNanchor_340"></a><a href="#Footnote_340" class="fnanchor">340</a></p> + +<p><span class="smcap">Note <a name="V70" id="V70">70.</a></span> So in the Cairo edition. El-Muntaṣir bi-lláh was the great-grandson of +Hároon Er-Rasheed, and acceded to the throne in the year of the Flight 247 (<span class="smcap">A.D.</span> +861). A slight anachronism, therefore, is here presented, unless we suppose that the +<span class='pagenum'><a name="Page_386" id="Page_386">386</a></span>hero of the story told by the Sulṭán's steward was an old man at the period of the misfortune +of the humpback. The reign of El-Muntaṣir was somewhat less than six +months. The copy from which the old translation was made, and the edition of Breslau, +date the adventure of the barber, here related, more than three centuries and a half +later, in the reign of El-Mustaṣir bi-lláh.</p> + +<p><span class="smcap">Note <a name="V71" id="V71">71.</a></span> The practice of spunging, or the intrusion of strangers at entertainments, +has long been very prevalent in Arab towns. An instance has been given towards the +close of Note 22 to Chapter iii.</p> + +<p><span class="smcap">Note <a name="V72" id="V72">72.</a></span> I have altered the order in which the brothers are described, and omitted +two particulars, to agree with the sequel.</p> + +<p><span class="smcap">Note <a name="V73" id="V73">73.</a></span> The next paragraph is translated from the Calcutta edition of the first +two hundred nights; being omitted in the Cairo edition. An equal portion, later, is +wanting in the old translation.</p> + +<p><span class="smcap">Note <a name="V74" id="V74">74.</a></span>—<i>On Augurations with respect to Marriage.</i> This passage alludes to an +astrological calculation made with the view of determining by what sign of the zodiac +the two persons are influenced who contemplate becoming man and wife, and thence +ascertaining whether they will agree. This is often done in the present day by adding +together the numerical values of the letters composing his or her name and that of the +mother, and, if I remember right, subtracting from 12 the whole sum if this is less than +12, or what remains after subtracting, or dividing by, 12. Thus is obtained the +number of the sign. The twelve signs, commencing with Aries, correspond respectively +with the elements of fire, earth, air, water, fire, earth, and so on; and if the signs of +the two parties indicate the same element, it is inferred that they will agree; but if +they indicate different elements, the inference is, that the one will be affected by the +other in the same manner as the element of the one is by that of the other: thus, if the +element of the man is fire, and that of the woman, water, he will be subject to her rule.</p> + +<p>Among other calculations of the same kind is the following, which my sheykh has +mentioned in a marginal note on this passage, in the copy from which I translate.—The +numerical values of the letters composing the name of each of the two parties are +added together, and one of these two sums is subtracted from the other: if the remainder +is an uneven number, the inference is unfavourable; but if even, the reverse.</p> + +<p>In the present instance, the dupe, knowing that there are various modes of divining +whether he will be happy with his wife, is made to believe that his fortune depends +upon the mode, instead of the result, of the calculation.</p> + +<p><span class="smcap">Note <a name="V75" id="V75">75.</a></span> Here, in my original, "Baḳbaḳ;" but this, as before mentioned, was the +name of the <i>third</i> brother.</p> + +<p><span class="smcap">Note <a name="V76" id="V76">76.</a></span> "Ḳuffeh," signifying "a basket of palm-leaves," and "a dry gourd," +seems to be here equivalent to "empty-head."</p> + +<p><span class="smcap">Note <a name="V77" id="V77">77.</a></span> The blind in Egypt are notorious for their impudence.—It is related +that Moses, while bathing one day in the Nile, saw a blind man pass by, and, being +moved with pity, prayed that God would restore his sight. His prayer was answered; +but as soon as the eyes of the blind man were opened, he seized the clothes of his +benefactor, which were lying on the bank, and protested that they were his own. +Moses, therefore, now prayed that the thief might be struck blind again; and God, +answering his prayer, said, O Moses, know that I am wiser than thou with respect to +my creatures.—This tradition was related to me in Cairo.</p> + +<p><span class="smcap">Note <a name="V78" id="V78">78.</a></span> It is generally thus that an injured Muslim calls others to his aid.</p> + +<p><span class="smcap">Note <a name="V79" id="V79">79.</a></span> Like the natives of Egypt in the period of the Roman domination,<a name="FNanchor_341" id="FNanchor_341"></a><a href="#Footnote_341" class="fnanchor">341</a> its +<span class='pagenum'><a name="Page_387" id="Page_387">387</a></span>modern inhabitants, and the Arabs of other countries (though, I believe, in a less +degree), are notorious for their obstinacy in refusing to pay their taxes until they have +been severely beaten. They well know that, the more readily they pay, the more will +be exacted from them; and are often heard to boast of the number of stripes which +they have received before yielding their money. The same obstinacy is generally displayed +by an Arab accused of any offence; and often, even by a witness: in either case +the man fears that, should he tell at once all he can, the judge will try whether the +stick or the kurbáj<a name="FNanchor_342" id="FNanchor_342"></a><a href="#Footnote_342" class="fnanchor">342</a> will elicit a further confession.</p> + +<p><span class="smcap">Note <a name="V80" id="V80">80.</a></span>—<i>On the general Corruptness of Muslim Judges.</i> Khiḍr Bey (whether he +was a judge I do not know), conversing one day with his friends on the difficulties experienced +in the exercise of judicature, one of the company remarked, "In my opinion, +the greatest difficulty that is met with is, when one of the parties is rich, and the other, +poor."—"In that case," replied Khiḍr Bey, "I find none; for it is clear that the rich +will gain his cause, and the poor will lose: but the great difficulty is, when the two +parties are equally rich and powerful. If thou, he continued, being a poor man, have +a suit against one who is rich and powerful, beware of applying to the Ḳáḍee; for he +will not fail to condemn thee: my advice is, that thou desist altogether from thy suit, +and rather throw thyself at the feet of thine adversary; for thou wilt obtain more +justice from him than from the Ḳáḍee."<a name="FNanchor_343" id="FNanchor_343"></a><a href="#Footnote_343" class="fnanchor">343</a>—For a justification of the opinion here expressed, +see my work on the Modern Egyptians, vol. i. ch. iv.</p> + +<p><span class="smcap">Note <a name="V81" id="V81">81.</a></span>—<i>On good and evil Omens.</i> Of omens I have already treated, in Note 15 to +Chapter i.: but a few words on this subject must be here added.—It is common to +draw a lucky or unlucky omen from the first object seen on going out in the morning; +and according as that object is pleasant or the contrary, the person says, "my morning +is good," or "——bad." A one-eyed man is regarded as of evil omen; and especially +one who is blind of the <i>left</i> eye. Many a person is related to have suffered for having +an unlucky countenance.</p> + +<p><span class="smcap">Note <a name="V82" id="V82">82.</a></span> The portion of this story comprised in the first paragraph having been +the subject of a specimen of the present publication, translated from the Calcutta +edition of the first two hundred nights, and printed and distributed when I had not in +my possession the copy of the original which I have taken as my general standard, it +is here given nearly in the same words: I have only made a few slight additions and +alterations derived from a comparison of the two editions. Some of the notes inserted +in the specimen I omit in this place, as they relate to matters already explained.—Hole +remarks (in page 223), that this part of the Barber's story of his Fifth Brother is derived +"from an Indian fable of the remotest antiquity ... found in the Heeto-pades of +Veeshnoo-Sarma," in which a Brahman "inadvertently breaks his pottery ware ... with +a walking-stick ... in the act of suppressing the outrageous jealousy of four beautiful +but turbulent wives."</p> + +<p><span class="smcap">Note <a name="V83" id="V83">83.</a></span> "El-Feshshár" signifies "the Foolish Talker," or "Vain Boaster." I have +substituted this name for "El-'Ashshár," the reading in my original. In the Arabic characters, +the latter differs from the former in little more than the want of a point, and +has no appropriate meaning. It appears that, in most copies of the original, the +barber's Fifth Brother is surnamed "En-Neshshár," or "the Sawyer," perhaps in allusion +to his incessant loquacity: but this, also, in the Arabic characters, very nearly +resembles "El-Feshshár," which I doubt not to be the right name.</p> + +<p><span class="smcap">Note <a name="V84" id="V84">84.</a></span> There is nothing very extravagant in this hope of the barber's brother; +for in the East, persons frequently rise from very low to very high stations; and it is +remarkable that, notwithstanding their usual pride, they generally retain the appellation +of the trade or craft which they or their fathers pursued, however ignoble, before +<span class='pagenum'><a name="Page_388" id="Page_388">388</a></span>their elevation. It is common for a great man to distinguish himself by adding to his +name the appellation of "the druggist or perfumer," or "the grocer," &c.; and he is +not a whit the less respected on this account.</p> + +<p><span class="smcap">Note <a name="V85" id="V85">85.</a></span> The Eastern grandee rides not at the head or rear of his attendants, but +in the midst of them.</p> + +<p><span class="smcap">Note <a name="V86" id="V86">86.</a></span> Persons distinguished by rank or wealth or learning are saluted by +many of the shopkeepers and passengers as they pass through the streets of Eastern +cities, and often greeted with a short ejaculatory prayer for the continuance of their +life and happiness. When a very great man rides through the streets, most of the +shopkeepers rise to him, and pay their respect to him by inclining the head, and +touching the lips and forehead or turban with the fingers of the right hand.</p> + +<p><span class="smcap">Note <a name="V87" id="V87">87.</a></span> See Note 12 to Chapter iii.</p> + +<p><span class="smcap">Note <a name="V88" id="V88">88.</a></span> He could scarcely shew his pride more strongly; for it is an affront to +reject a present.</p> + +<p><span class="smcap">Note <a name="V89" id="V89">89.</a></span> An Arab lady of high rank seldom makes use of her feet but to move +from one chamber to another; when she goes abroad, she always rides: to stand for +many minutes together is, therefore, fatiguing to her.</p> + +<p><span class="smcap">Note <a name="V90" id="V90">90.</a></span> See the close of Note 39 to Chapter iv.</p> + +<p><span class="smcap">Note <a name="V91" id="V91">91.</a></span> This is said either to shew his vulgarity or that the weather was +sultry.</p> + +<p><span class="smcap">Note <a name="V92" id="V92">92.</a></span> "El-Meleeḥah" signifies "the Beautiful:" it is derived from "milḥ" +(salt, &c.).</p> + +<p><span class="smcap">Note <a name="V93" id="V93">93.</a></span> An occurrence of a similar nature, which happened a few years ago in +Cairo, was related to me by one of my friends there.—An old woman frequented the +tomb of a saint in that city, near the eastern gate called the Báb el-Maḥrooḳ, to which +many women afflicted with disease or barrenness often resorted to offer up prayers, +believing their petitions would be effectual through the saint's intercession; and she +was in the habit of enticing ladies from this tomb to the house of her husband, which +was near by, under pretence of his serving them with medicines or with charms. The +unsuspecting victim, being desired to go thither alone, was conducted by the old woman +to an upper room, at the end of which the man was seated; and in walking over the +matted floor to approach him, suddenly fell through a trap-door into a place so deep +that the fall rendered her senseless. In this state, she was put to death; and as ladies +in Cairo always wear valuable ornaments and costly clothes, the murderers were sure of +obtaining considerable spoil.</p> + +<p><span class="smcap">Note <a name="V94" id="V94">94.</a></span> This money, we are to understand, was prepared for the purpose of +giving those presents which are customary from a guest at a marriage-festivity; but +the mention of a smaller sum would have been more proper. It is given to the singing-women +and tire-women who, in great houses, parade the bride through the different +apartments, and display her in different rich suits of attire before the bridegroom.</p> + +<p><span class="smcap">Note <a name="V95" id="V95">95.</a></span>—<i>On the Handkerchief, and Signet, of Indemnity.</i> Sometimes, the handkerchief, +and sometimes, the signet, or seal-ring, is given as a pledge of indemnity.—It was +a frequent custom of many a chief of the Memlooks of Egypt (there commonly called +"the Ghuzz"), to bastinade men in the court of his mansion (when he desired to make a +show of strict justice), in order that one of the women of the family, hearing the cries, +might drop a handkerchief from a window, and so the punishment might soon cease, in +respect for the ḥareem, whose protection is often appealed to by offenders.</p> + +<p><span class="smcap">Note <a name="V96" id="V96">96.</a></span> The title of "Sulṭán" is here, and afterwards, given to the Khaleefeh; +and it has been so employed by a celebrated historian, El-Maḳreezee.<a name="FNanchor_344" id="FNanchor_344"></a><a href="#Footnote_344" class="fnanchor">344</a></p> + +<p><span class='pagenum'><a name="Page_389" id="Page_389">389</a></span></p> +<p><span class="smcap">Note <a name="V97" id="V97">97.</a></span> So, apparently, in most copies; but in the Cairo edition, "of the sons of +the Kings." It is said to have been a custom of some of the Barmekees (the family so +renowned for their generosity) to keep open house during the hours of meals, and to +allow no one who applied at such times for admission to be repulsed.</p> + +<p><span class="smcap">Note <a name="V98" id="V98">98.</a></span> "Sikbáj" is a dish composed of meat, wheat-flour, and vinegar.</p> + +<p><span class="smcap">Note <a name="V99" id="V99">99.</a></span> "Ḳaṭáïf" is a name applied to various kinds of sweet pastry: particularly +to a kind of small pancakes, made of a thin paste of fine flour and water, about +three inches broad, and a sixth of an inch or less in thickness, baked upon a copper tray +over a fire, like kunáfeh (the composition of which is the same), and eaten with honey +or sugar: also to cakes composed of fine flour, treacle or honey, and sesame-oil. +The sirup mentioned in the same sentence is (as my sheykh states in a marginal note) +treacle thickened over the fire.—The proper singular of ḳaṭáïf, namely, "ḳaṭeefeh," is +seldom used; one of these cakes being generally called "fard ḳaṭáïf." Sometimes, it +appears, they were perfumed with musk.</p> + +<p><span class="smcap">Note <a name="V100" id="V100">100.</a></span> The "mithḳál" is the weight of a deenár, or a dirhem and a half,—in +Cairo, about 71-1/2 or 72 English grains.</p> + +<p><span class="smcap">Note <a name="V101" id="V101">101.</a></span> See above, Note 96.</p> + +<p><span class="smcap">Note <a name="V102" id="V102">102.</a></span> By "Arabs," we are here to understand Bedawees, or Arabs of the +Desert, who are termed, by the older writers, "Aạráb," or "Aạrábees;" but in my +original, as in other late works, "'Arab," which was the <i>old</i> appellation of the <i>townspeople</i> +and <i>villagers</i>.</p> + +<div class="figcenter" style="width: 431px; position: relative;"><a name="f152" id="f152"></a><img src="images/fig152.png" width="431" height="512" alt="Tail-piece to Notes to Chapter V." title="Tail-piece to Notes to Chapter V." /></div> +<hr /> +<div class="footnote"><p><a name="Footnote_323" id="Footnote_323"></a><a href="#FNanchor_323"><span class="label">323</span></a> Sale's Korán; note near the close of chap. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_324" id="Footnote_324"></a><a href="#FNanchor_324"><span class="label">324</span></a> See De Sacy, Relation de l'Egypte par Abd-allatif, +pp. 381 et seq.; and Quatremère, Histoire +des Sultans Mamlouks, vol. i. pp. 109 et seq., a +work of very great value, especially for the notes.</p></div> + +<div class="footnote"><p><a name="Footnote_325" id="Footnote_325"></a><a href="#FNanchor_325"><span class="label">325</span></a> In his "Khiṭaṭ;" description of the principal +street of Cairo, and its branches (MS. in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_326" id="Footnote_326"></a><a href="#FNanchor_326"><span class="label">326</span></a> In his "Khiṭaṭ;" description of the principal +street of Cairo, and its branches; and account of +the Kháns.</p></div> + +<div class="footnote"><p><a name="Footnote_327" id="Footnote_327"></a><a href="#FNanchor_327"><span class="label">327</span></a> Idem; account of the Ḳeysáreeyehs; and description +of the principal street of Cairo, and its +branches.</p></div> + +<div class="footnote"><p><a name="Footnote_328" id="Footnote_328"></a><a href="#FNanchor_328"><span class="label">328</span></a> The orthography of this celebrated name is +disputed; and I may therefore mention that I +have found it written Khall'kán in an Arabic MS. +of the year of the Flight 843; and in many MSS. +in which the reduplication of the <i>l</i> is not marked, +the vowel <i>a</i> is given to the first syllable. According +to the general opinion of the learned in Cairo, +it is Khillikán.</p></div> + +<div class="footnote"><p><a name="Footnote_329" id="Footnote_329"></a><a href="#FNanchor_329"><span class="label">329</span></a> In his "Khiṭaṭ;" description of the principal +street of Cairo.</p></div> + +<div class="footnote"><p><a name="Footnote_330" id="Footnote_330"></a><a href="#FNanchor_330"><span class="label">330</span></a> In his "Khiṭaṭ;" description of the suburbs +or environ (ḍawáḥee) of Cairo—[The latest date +in that work, as far as I am aware, is found in the +account of the mosques, in two separate places. It +is that of the year of the Flight 843 (in the edition +recently printed at Cairo); and, as El-Maḳreezee +died in the year 845, its occurrence is curious as +shewing the likelihood that he continued the composition +of his most celebrated work until very near +his death. Indeed, it is probable that he never +finished it; the seventh and last section, which is +mentioned in the Preface, being wanting in all the +MSS. This date, in each instance, may be an insertion +by a later hand; but the author's History of the +Sulṭáns of Egypt was brought down, it is said by +himself, to the year preceding his death,—<span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_331" id="Footnote_331"></a><a href="#FNanchor_331"><span class="label">331</span></a> Marginal note, in my copy of the original, by the sheykh Mohammad 'Eiyád.</p></div> + +<div class="footnote"><p><a name="Footnote_332" id="Footnote_332"></a><a href="#FNanchor_332"><span class="label">332</span></a> Marginal note, in my copy of the original, by +the sheykh Moḥammad 'Eiyád.</p></div> + +<div class="footnote"><p><a name="Footnote_333" id="Footnote_333"></a><a href="#FNanchor_333"><span class="label">333</span></a> Idem.</p></div> + +<div class="footnote"><p><a name="Footnote_334" id="Footnote_334"></a><a href="#FNanchor_334"><span class="label">334</span></a> A specimen of this mode of chanting is given +in my work on the Modern Egyptians, vol. ii. end +of chap. v.</p></div> + +<div class="footnote"><p><a name="Footnote_335" id="Footnote_335"></a><a href="#FNanchor_335"><span class="label">335</span></a> El-Maḳreezee's "Khiṭaṭ;" account of the hospitals.</p></div> + +<div class="footnote"><p><a name="Footnote_336" id="Footnote_336"></a><a href="#FNanchor_336"><span class="label">336</span></a> Ḳur-án, ch. v. v. 49.</p></div> + +<div class="footnote"><p><a name="Footnote_337" id="Footnote_337"></a><a href="#FNanchor_337"><span class="label">337</span></a> "Modern Egyptians," vol. i. ch. xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_338" id="Footnote_338"></a><a href="#FNanchor_338"><span class="label">338</span></a> It would not be necessary to remark on this +explanation of a curious custom if it had not been +lately contradicted. Mr. Lane derived his information +from Arab authors, and from his friends in +Cairo; but D'Ohsson, also, says, in his Tableau Général +de l'Empire Othoman, Code Religieux, livre ii. +ch. iv. (and the authority of the works from which +he translated will hardly be questioned), that the +Khaṭeeb "est même tenu de réciter tout le <i>Khouthbé</i> +sur la chaire, <i>Minnber</i>, en s'appuyant de la main +sur la garde d'un sabre, dans tous les temples +qui ont été pris avec la ville par la force des +armes." The writer alluded to thinks that the use +of the sword at Mekkeh proves Mr. Lane to be in +error; whereas the custom is observed at Mekkeh +because it was taken in war; but not at El-Medeeneh +because this city was not so taken.—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_339" id="Footnote_339"></a><a href="#FNanchor_339"><span class="label">339</span></a> The iḳámeh see Note 24 to Chapter iv.</p></div> + +<div class="footnote"><p><a name="Footnote_340" id="Footnote_340"></a><a href="#FNanchor_340"><span class="label">340</span></a> For a more full account of the Friday-prayers, +see my work on the Modern Egyptians, vol. i. +ch. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_341" id="Footnote_341"></a><a href="#FNanchor_341"><span class="label">341</span></a> Ammianus Marcellinus, lib. xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_342" id="Footnote_342"></a><a href="#FNanchor_342"><span class="label">342</span></a> See Note 6 to Chapter iv.</p></div> + +<div class="footnote"><p><a name="Footnote_343" id="Footnote_343"></a><a href="#FNanchor_343"><span class="label">343</span></a> D'Herbelot, Bibl. Or., article "Cadhi."</p></div> + +<hr /> + +<p><span class='pagenum'><a name="Page_390" id="Page_390">390</a></span></p> + +<div class="figcenter" style="width: 578px; position: relative;"><a name="f153" id="f153"></a><img src="images/fig153.png" width="578" height="538" alt="Head-piece to Chapter VI." title="Head-piece to Chapter VI." /></div> + +<h4>CHAPTER VI.</h4> + +<h6>COMMENCING WITH PART OF THE THIRTY-SECOND NIGHT, AND ENDING WITH +PART OF THIS THIRTY-SIXTH.</h6> + +<h5>THE STORY OF NOOR-ED-DEEN AND ENEES-EL-JELEES.<a href="#VI1" class="fnanchor">1</a></h5> + +<p>There was, in El-Baṣrah, a certain King who loved the poor and +indigent, and regarded his subjects with benevolence; he bestowed of +his wealth upon him who believed in Moḥammad (God bless and +save him!) and was such as one of the poets who have written of him +hath thus described:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">He used his lances as pens; and the hearts of his enemies, as paper; their blood being his ink:</span> +<span class="i0">And hence, I imagine, our forefathers applied to the lance the term Khaṭṭeeyeh,<a href="#VI2" class="fnanchor">2</a></span> +</div> +</div> + +<p><span class='pagenum'><a name="Page_391" id="Page_391">391</a></span> +The name of this King was Moḥammad the son of Suleymán Ez-Zeynee; +and he had two Wezeers; one of whom was named El-Mo'een<a href="#VI3" class="fnanchor">3</a> +the son of Sáwee; and the other, El-Faḍl<a href="#VI4" class="fnanchor">4</a> the son of +Kháḳán. El-Faḍl the son of Kháḳán was the most generous of the +people of his age, upright in conduct, so that all hearts agreed in +loving him, and the wise complied with his counsel, and all the +people supplicated for him length of life; for he was a person of +auspicious aspect,<a href="#VI5" class="fnanchor">5</a> a preventer of evil and mischief: but the Wezeer +El-Mo'een the son of Sáwee hated others, and loved not good; he +was a man of inauspicious aspect; and in the same degree that the +people loved Faḍl-ed-Deen the son of Kháḳán, so did they abhor +El-Mo'een the son of Sáwee, in accordance with the decree of the +Almighty.</p> + +<p>Now the King Moḥammad the son of Suleymán Ez-Zeynee was +sitting one day upon his throne, surrounded by the officers of his +court, and he called to his Wezeer El-Faḍl the son of Kháḳán, and +said to him, I desire a female slave unsurpassed in beauty by any in +her age, of perfect loveliness, and exquisite symmetry, and endowed +with all praiseworthy qualities.—Such as this, replied his courtiers, +is not to be found for less than ten thousand pieces of gold. And +the Sulṭán thereupon called out to the treasurer, saying, Carry ten +thousand pieces of gold to the house of El-Faḍl the son of Kháḳán. +So the treasurer did as he commanded, and the Wezeer departed, +after the Sulṭán had ordered him to repair every day to the market, +and to commission the brokers to procure what he had described, and +had commanded also that no female slave of a greater price than one +thousand pieces of gold should be sold without having been shewn to +the Wezeer.</p> + +<p>The brokers, therefore, sold no female slave without shewing +her to him, and he complied with the King's command, and thus he +continued to do for a considerable time, no slave pleasing him: but +on a certain day, one of the brokers came to the mansion of the +Wezeer El-Faḍl, and found that he had mounted to repair to the +palace of the King; and he laid hold upon his stirrup, and repeated +these two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O thou who hast reanimated what was rotten in the state! Thou art the Wezeer ever aided by Heaven.</span> +<span class="i0">Thou hast revived the noble qualities that were extinct among men. May thy conduct never cease to be approved by God!</span> +</div> +</div> + +<p>He then said, O my master, the female slave for the procuring of<span class='pagenum'><a name="Page_392" id="Page_392">392</a></span> +whom the noble mandate was issued hath arrived. The Wezeer +replied, Bring her hither to me. So the man returned, and, after a +short absence, came again, accompanied by a damsel of elegant +stature, high-bosomed, with black eyelashes, and smooth cheek, and +slender waist, and large hips, clad in the handsomest apparel; the +moisture of her lips was sweeter than sirup; her figure put to shame +the branches of the Oriental willow; and her speech was more soft +than the zephyr passing over the flowers of the garden; as one of her +describers hath thus expressed:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Her skin is like silk, and her speech is soft, neither redundant nor deficient:</span> +<span class="i0">Her eyes, God said to them, Be,—and they were, affecting men's hearts with the potency of wine.</span> +<span class="i0">May my love for her grow more warm each night, and cease not until the day of judgment!</span> +<span class="i0">The locks on her brow are dark as night, while her forehead shines like the gleam of morning.</span> +</div> +</div> + +<p>When the Wezeer beheld her, she pleased him extremely, and he +looked towards the broker, and said to him, What is the price of this +damsel? The broker answered, The price bidden for her hath +amounted to ten thousand pieces of gold, and her owner hath sworn +that this sum doth not equal the cost of the chickens which she hath +eaten, nor the cost of the dresses which she hath bestowed upon her +teachers; for she hath learnt writing and grammar and lexicology, +and the interpretation of the Ḳur-án, and the fundamentals of law +and religion, and medicine, and the computation of the calendar, and +the art of playing upon musical instruments. The Wezeer then said, +Bring to me her master:—and the broker immediately brought him; +and lo, he was a foreigner, who had lived so long that time had +reduced him to bones and skin, as the poet hath said,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">How hath time made me to tremble! For time is powerful and severe.</span> +<span class="i0">I used to walk without being weary; but now I am weary and do not walk.</span> +</div> +</div> + +<p>And the Wezeer said to him, Art thou content to receive for +this damsel ten thousand pieces of gold from the Sulṭán Moḥammad +the son of Suleymán Ez-Zeynee? The foreigner answered, As she +is for the Sulṭán, it is incumbent on me to give her as a present +to him, without price.<a href="#VI6" class="fnanchor">6</a> So the Wezeer, upon this, ordered that the +money should be brought, and then weighed the pieces of gold for +the foreigner; after which, the slave-broker addressed the Wezeer, +and said, With the permission of our lord the Wezeer, I will speak.—Impart +what thou hast to say, replied the Wezeer.—It is my +opinion, then, said the broker, that thou shouldst not take up this<span class='pagenum'><a name="Page_393" id="Page_393">393</a></span> +damsel to the Sulṭán to-day; for she hath just arrived from her +journey, and the change of air hath affected her, and the journey +hath fatigued her; but rather let her remain with thee in thy +palace ten days, that she may take rest, and her beauty will improve: +then cause her to be taken into the bath, and attire her in clothes of +the handsomest description, and go up with her to the Sulṭán: so +shalt thou experience more abundant good fortune. And the Wezeer +considered the advice of the slave-broker, and approved it. He +therefore took her into his palace, and gave her a private apartment +to herself, allotting her every day what she required of food and +drink and other supplies, and she continued a while in this state of +enjoyment.</p> + +<div class="figcenter" style="width: 420px; position: relative;"><a name="f154" id="f154"></a><img src="images/fig154.png" width="420" height="492" alt="Noor-ed-Deen embracing the Slave" title="Noor-ed-Deen embracing the Slave" /></div> + +<p>Now the Wezeer El-Faḍl had a son like the shining full moon, +with brilliant countenance, and red cheek, marked with a mole like a +globule of ambergris, and with grey down. The youth knew not of +this damsel, and his father had charged her, saying, Know that I have +purchased thee for the King Moḥammad the son of Suleymán +Ez-Zeynee, and that I have a son who hath not left a girl in the +quarter without making love to her: therefore keep thyself concealed +from him, and beware of shewing him thy face, or suffering him to +hear thy voice. The damsel replied, I hear and obey:—and he left +her and departed. And it happened, as fate had ordained, that she +went one day into the bath which was in the house, and, after +certain of the female slaves had bathed her, she attired herself in +rich apparel, and her beauty and loveliness increased in consequence. +She then went in to the Wezeer's wife, and kissed her hand, and she +said to her, May it be favourable,<a href="#VI7" class="fnanchor">7</a> O Enees-el-Jelees! How didst +thou find this bath?—O my mistress, she answered, I wanted nothing +but thy presence there. And upon this, the mistress of the house +said to the female slaves, Arise, and let us go into the bath. And +they complied with her command, and went, accompanied by their +mistress, who first charged two young slave-girls to keep the door of +the private apartment in which was Enees-el-Jelees, saying to them, +Suffer no one to go in to the damsel:—and they replied, We hear and +obey. But while Enees-el-Jelees was sitting in her chamber, lo, the +Wezeer's son, whose name was 'Alee Noor-ed-Deen, came in, and +asked after his mother and the family. The two girls answered, They +are gone into the bath. Now the damsel Enees-el-Jelees heard the +speech of 'Alee Noor-ed-Deen as she sat in her chamber, and she said +within herself, I wonder what this youth is like, of whom the Wezeer<span class='pagenum'><a name="Page_394" id="Page_394">394</a></span> +hath told me that he hath not left a girl in the quarter without +making love to her: by Allah, I have a desire to see him. She then +rose upon her feet, fresh as she was from the bath, and, approaching +the door of the chamber, looked at 'Alee Noor-ed-Deen, and beheld +him to be a youth like the full moon. The sight of him occasioned +her a thousand sighs; and a look from the youth, at her, affected him +also in the same manner. Each was caught in the snare of the other's +love, and the youth approached the two slave-girls, and cried out at +them; whereupon they fled from before him, and stopped at a distance, +looking to see what he would do. He then advanced to the door of +the chamber, and, opening it, went in, and said to the damsel, Art +thou she whom my father hath purchased for me? She answered, +Yes. And upon this, the youth, who was in a state of intoxication, +went up to her, and embraced her, while she, in like manner, threw +her arms around his neck, and kissed him. But the two slave-girls, +having seen their young master enter the chamber of the damsel +Enees-el-Jelees, cried out. The youth, therefore, soon ran forth, and +fled for safety, fearing the consequence of his intrusion; and when the +mistress of the house heard the cry of the two slave-girls, she came out +dripping from the bath, saying, What is the cause of this cry in the<span class='pagenum'><a name="Page_395" id="Page_395">395</a></span> +house? And when she drew near to the two slave-girls whom she had +placed at the door of the private chamber, she said to them, Wo to +you! What is the matter?—They answered, as soon as they beheld +her, Our master 'Alee Noor-ed-Deen came to us and beat us, and we +fled from him, and he went into the chamber of Enees-el-Jelees, and +when we cried out to thee he fled. The mistress of the house then +went to Enees-el-Jelees, and said to her, What is the news?—O my +mistress, she answered, as I was sitting here, a youth of handsome +person came in to me, and said to me, Art thou she whom my father +hath purchased for me?—And I answered, Yes.—By Allah, O my +mistress, I believed that what he said was true; and he came up to +me and embraced me, and kissed me three times, and he left me overcome +by his love.</p> + +<p>Upon this, the mistress of the house wept, and slapped her face, +and her female slaves did the like, fearing for 'Alee Noor-ed-Deen, +lest his father should slay him; and while they were in this state, lo, +the Wezeer came in, and inquired what had happened. His wife said +to him, Swear that thou wilt listen to that which I shall say. He +replied, Well. So she told him what his son had done; and he +mourned, and rent his clothes, and slapped his face, and plucked his +beard. His wife then said to him, Kill not thyself. I will give thee, +of my own property, ten thousand pieces of gold, her price.—But +upon this, he raised his head towards her, and said to her, Wo to thee! +I want not her price; but I fear the loss of my life and my property.—Wherefore, +O my master? she asked.—Knowest thou not, said he, +that we have this enemy El-Mo'een the son of Sáwee? When he +heareth of this event, he will repair to the Sulṭán, and say to him, +Thy Wezeer whom thou imaginest to love thee hath received from thee +ten thousand pieces of gold, and purchased therewith a female slave +such as no one hath seen equalled, and when she pleased him, he said +to his son, Take her; for thou art more worthy of her than the Sulṭán:—and +he took her; and the damsel is now with him.—Then the King +will say, Thou liest. And he will say to the King, With thy permission, +I will break in upon him suddenly, and bring her to thee. And +he will give him permission to do so: he will therefore make a sudden +attack upon the house, and take the damsel, and conduct her into the +presence of the Sulṭán, and he will question her, and she will not be +able to deny: he will then say, O my lord, I give thee good counsel, +but I am not in favour with thee:—and the Sulṭán will make an +example of me, and all the people will make me a gazing-stock, and<span class='pagenum'><a name="Page_396" id="Page_396">396</a></span> +my life will be lost.—His wife, however, replied, Acquaint no one; for +this thing hath happened privily: commit, therefore, thine affair unto +God, in this extremity. And upon this, the heart of the Wezeer was +quieted, and his mind was relieved.</p> + +<p>Such was the case of the Wezeer.—Now as to Noor-ed-Deen, he +feared the result of his conduct, and so passed each day in the gardens, +not returning to his mother until towards the close of the night: he +then slept in her apartment, and rose before morning without being +seen by any one else. Thus he continued to do so for the space of a +month, not seeing the face of his father; and at length his mother +said to his father, O my master, wilt thou lose the damsel and lose the +child? For if it long continue thus with the youth, he will flee his +country.—And what is to be done? said he. She answered, Sit up +this night, and when he cometh, lay hold upon him, and be reconciled +to him, and give him the damsel; for she loveth him, and he loveth +her; and I will give thee her price. So the Wezeer sat up the whole +night, and when his son came, he laid hold upon him, and would have +cut his throat;<a href="#VI8" class="fnanchor">8</a> but his mother came to his succour, and said to her +husband, What dost thou desire to do unto him? He answered her, +I desire to slay him. The youth then said to his father, Am I of so +small account in thy estimation? And upon this, the eyes of his +father filled with tears, and he said to him, O my son, is the loss of +my property and my life of small account with thee?—Listen, O my +father, rejoined the youth:—and he implored his forgiveness. So the +Wezeer rose from the breast of his son, and was moved with compassion +for him; and the youth rose, and kissed his father's hand; and +the Wezeer said, O my son, if I knew that thou wouldst act equitably +to Enees-el-Jelees, I would give her to thee.—O my father, replied the +youth, wherefore should I not act equitably towards her? And his +father said, I charge thee, O my son, that thou take not a wife to share +her place, and that thou do her no injury, nor sell her. He replied, +O my father, I swear to thee that I will neither take a wife to share +her place, nor sell her:—and he promised him by oaths to act as he +had said, and took up his abode with the damsel, and remained with +her a year; and God (whose name be exalted!) caused the King to +forget the affair of the female slave; but the matter became known to +El-Mo'een the son of Sáwee; yet he could not speak of it, on account +of the high estimation in which the other Wezeer was held by the +Sulṭán.</p> + +<p>After this year had expired, the Wezeer Faḍl-ed-Deen the son of +<span class='pagenum'><a name="Page_397" id="Page_397">397</a></span> + +<span class="figright3" style="width: 225px; position: relative;"><a name="f155a" id="f155a"></a><img src="images/fig155a.png" width="225" height="64" alt="The Funeral of the Wezeer El-Fadl" title="The Funeral of the Wezeer El-Faḍl" /></span> +<span class="figright3" style="width: 189px; position: relative;"><a name="f155b" id="f155b"></a><img src="images/fig155b.png" width="189" height="819" alt="The Funeral of the Wezeer El-Fadl" title="The Funeral of the Wezeer El-Faḍl" /></span> +<span class="figright3" style="width: 224px; position: relative;"><a name="f155c" id="f155c"></a><img src="images/fig155c.png" width="224" height="86" alt="The Funeral of the Wezeer El-Fadl" title="The Funeral of the Wezeer El-Faḍl" /></span> + +Kháḳán entered the oath, and came out +in a state of excessive perspiration, in consequence +of which the external air smote +him, so that he became confined to his +bed, and long remained sleepless; and his +malady continued unremittingly; so he +called, thereupon, his son 'Alee Noor-ed-Deen, +and when he came before him, said to +him, O my son, verily the means of life are +apportioned, and its period is decreed, and +every soul must drink the cup of death. I +have nothing with which to charge thee but +the fear of God, and forethought with regard +to the results of thine actions, and that thou +conduct thyself kindly to the damsel Enees-el-Jelees.—O +my father, said the youth, who +is like unto thee? Thou hast been celebrated +for virtuous actions, and the praying of the +preachers for thee on the pulpits.—O my +son, rejoined the Wezeer, I hope for the +approbation of God, whose name be exalted! +And then he pronounced the two professions +of the faith,<a href="#VI9" class="fnanchor">9</a> and uttered a sigh, and was +recorded among the company of the blest. +And upon this, the palace was filled with +shrieking, and the news reached the ears of +the Sulṭán, and the people of the city heard +of the death of El-Faḍl the son of Kháḳán, +and even the boys in the schools wept for +him.<a href="#VI10" class="fnanchor">10</a> His son 'Alee Noor-ed-Deen arose, +and prepared his funeral, and the Emeers +and Wezeers and other officers of the state +attended it, and among them was the Wezeer +El-Mo'een the Son of Sáwee; and as the +procession passed out from the mansion, +one of the mourners recited these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I said to the man who was appointed to wash him,—Would that he had yielded obedience to my counsel,—</span> +<span class="i0">Put away from him the water, and wash him with the tears of honour, shed in lamentation for him:</span> +<span class='pagenum'><a name="Page_398" id="Page_398">398</a></span> +<span class="i0">And remove these fragrant substances collected for his corpse, and perfume him rather with the odours of his praise:</span> +<span class="i0">And order the noble angels to carry him, in honour. Dost thou not behold them attending him?</span> +<span class="i0">Cause not men's necks to be strained by bearing him: enough are they laden already by his benefits.<a href="#VI11" class="fnanchor">11</a></span> +</div> +</div> + +<p>'Alee Noor-ed-Deen for a long time remained in a state of violent +grief for the loss of his father; but as he was sitting one day in his +father's house, a person knocked at the door, and he rose up and +opened it, and lo, there was a man who was one of his father's intimate +companions, and he kissed the hand of Noor-ed-Deen, and said to +him, O my master, he who hath left a son like thee hath not died. +This is the destination of the lord of the first and the last among mankind.<a href="#VI12" class="fnanchor">12</a> +O my master, cheer up thy heart, and give over mourning.—And +upon this, 'Alee Noor-ed-Deen arose, and went to the guest-chamber, +and removed thither all that he required, and his companions +came together to him, and he took again his slave. Ten of the sons +of the merchants became his associates, and he gave entertainment +after entertainment, and began to be lavish with presents. His +steward, therefore, came in to him, and said to him, O my master +Noor-ed-Deen, hast thou not heard the saying, He who expendeth and +doth not calculate is reduced to poverty? This profuse expenditure, +and these magnificent presents, will annihilate the property.—But +when 'Alee Noor-ed-Deen heard these words of his steward, he looked +at him, and replied, Of all that thou hast said to me, I will not attend +to one word. How excellent is the saying of the poet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">If I be possessed of wealth and be not liberal, may my hand never be extended, nor my foot raised!</span> +<span class="i0">Shew me the avaricious who hath attained glory by his avarice, and the munificent who hath died through his munificence.<a href="#VI13" class="fnanchor">13</a></span> +</div> +</div> + +<p>Know, O Steward, he continued, that if there remain in thy hands +what will suffice for my dinner, thou shalt not burden me with anxiety +respecting my supper.—So the steward left him, and went his way; +and 'Alee Noor-ed-Deen resumed his habits of extravagant generosity: +whenever any one of his companions said, Verily this thing is beautiful!—he +would reply, It is a present to thee:—and if any said, O my +master, verily such a house is delightful!—he would reply, It is a +present to thee.</p> + +<p>He ceased not to give entertainments to his companions from the +commencement of day, one after another, until he had passed in this<span class='pagenum'><a name="Page_399" id="Page_399">399</a></span> +manner a whole year; after which, as he was sitting with them, he +heard the slave-girl recite these two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Thou thoughtest well of the days when they went well with thee, and fearedst not the evil that destiny was bringing.</span> +<span class="i0">Thy nights were peaceful, and thou wast deceived by them: in the midst of their brightness there cometh gloom.</span> +</div> +</div> + +<p>And immediately after, a person knocked at the door: so Noor-ed-Deen +rose, and one of his companions followed him without his +knowledge; and when he opened the door, he beheld his steward, and +said to him, What is the news?—O my master, answered the steward, +that which I feared on thy account hath happened to thee.—How is +that? asked Noor-ed-Deen. The steward answered, Know that there +remaineth not of thy property in my hands, anything equivalent to a +piece of silver, or less than a piece of silver; and these are the accounts +of thy expenses, and of thy original property. When 'Alee Noor-ed-Deen +heard these words, he hung down his head towards the ground, +and exclaimed, There is no strength nor power but in God! And the +man who had followed him secretly to pry into his case, as soon as he +heard what the steward told him, returned to his companions, and +said to them, See what ye will do; for 'Alee Noor-ed-Deen hath +become a bankrupt. So when Noor-ed-Deen returned to them, grief +appeared to them in his countenance, and immediately one of them +rose, and, looking towards him, said to him, O my master, I desire +that thou wouldst permit me to depart.—Why thus depart to-day? +said Noor-ed-Deen. His guest answered, My wife is to give birth to +a child this night, and it is impossible for me to be absent from her: I +desire, therefore, to go and see her. And he gave him leave. Then +another rose, and said to him, O my master Noor-ed-Deen, I desire +to-day to visit my brother; for he celebrateth the circumcision of his +son. Thus each of them asked leave of him deceitfully, and went his +way, until all had departed.</p> + +<p>So 'Alee Noor-ed-Deen remained alone; and he called his slave-girl, +and said to her, O Enees-el-Jelees, seest thou not what hath +befallen me? And he related to her what the steward had told him. +She replied, O my master, for some nights past, I have been anxious +to speak to thee of this affair; but I heard thee reciting these two +verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">When fortune is liberal to thee, be thou liberal to all others before she escape from thee:</span> +<span class="i0">For liberality will not annihilate thy wealth when she is favourable; nor avarice preserve it when she deserteth thee.</span> +<span class='pagenum'><a name="Page_400" id="Page_400">400</a></span> +</div> +</div> + +<p>And when I heard thee repeat these words, I was silent, and would +not make any remark to thee.—O Enees-el-Jelees, he rejoined, thou +knowest that I have not expended my wealth but on my companions; +and I do not think that they will abandon me without relief.—By Allah, +said she, they will be of no use to thee. But he said, I will immediately +arise and go to them, and knock at their doors: perhaps I +shall obtain from them something which I will employ as a capital +wherewith to trade, and I will cease from diversion and sport. So he +arose instantly, and proceeded without stopping until he arrived at +the by-street in which his ten companions resided; for they all lived in +that same street: and he advanced to the first door, and knocked; and +there came forth to him a slave-girl, who said to him, Who art thou? +He answered, Say to thy master,—'Alee Noor-ed-Deen is standing at +the door, and saith to thee, Thy slave kisseth thy hands, looking for a +favour from thee.—And the girl entered, and acquainted her master; +but he called out to her, saying, Return, and tell him, He is not here.—The +girl, therefore, returned to Noor-ed-Deen, and said to him, My +master, Sir, is not here. And he went on, saying within myself, If +this is a knave, and hath denied himself, another is not. He then +advanced to the next door, and said as he had before; and the second +also denied himself; and Noor-ed-Deen exclaimed,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">They are gone, who, if thou stoodest at their door, would bestow upon thee the bounty thou desirest.</span> +</div> +</div> + +<p>By Allah, he added, I must try all of them: perchance one of them +may stand me in the place of all the others. And he went round to +all the ten; but found not that one of them would open the door, or +shew himself, or even order him a cake of bread; and he recited the +following verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">A man in prosperity resembleth a tree, around which people flock as long as it hath fruit;</span> +<span class="i0">But as soon as it hath dropped all that it bore, they disperse from beneath it, and seek another.</span> +<span class="i0">Perdition to all the people of this age! for I find not one man of integrity among ten.</span> +</div> +</div> + +<p>He then returned to his slave: his anxiety had increased, and she +said to him, O my master, said I not unto thee that they would not +profit thee?—By Allah, he replied, not one of them shewed me his +face.—O my master, rejoined she, sell of the moveables of the house a +little at a time, and expend the produce. And he did so until he had +sold all that was in the house, and there remained nothing in his pos<span class='pagenum'><a name="Page_401" id="Page_401">401</a></span>session; +and upon this he looked towards Enees-el-Jelees, and said to +her, What shall we do now?—It is my advice, O my master, she +answered, that thou arise immediately, and take me to the market, +and sell me; for thou knowest that thy father purchased me for ten +thousand pieces of gold, and perhaps God may open to thee a way to +obtain a part of this price; and if God have decreed our reunion, we +shall meet again. But he replied, O Enees-el-Jelees, it is not easy for me +to endure thy separation for one hour.—Nor is the like easy to me, +said she: but necessity is imperious. And upon this, he took Enees-el-Jelees, +his tears flowing down his cheeks, and went and delivered +her to the broker, saying to him, Know the value of that which thou +art to cry for sale.—O my master Noor-ed-Deen, replied the broker, +noble qualities are held in remembrance. Is she not Enees-el-Jelees, +whom thy father purchased of me for ten thousand pieces of gold?—He +answered, Yes. And the broker thereupon went to the merchants; +but he found that they had not all yet assembled; so he waited until +the rest had come, and the market was filled with all varieties of +female slaves, Turkish and Greek and Circassian and Georgian and +Abyssinian; and when he beheld its crowded state, he arose and +exclaimed, O merchants! O possessors of wealth! everything that is +round is not a nut; nor is everything long, a banana; nor is everything +that is red, meat; nor is everything white, fat; nor is everything that +is ruddy, wine; nor is everything tawny, a date! O merchants! +this precious pearl, whose value no money can equal, with what sum +will ye open the bidding for her?—And one of the merchants answered, +With four thousand and five hundred pieces of gold.<a href="#VI14" class="fnanchor">14</a></p> + +<div class="figcenter" style="width: 515px; position: relative;"><a name="f156" id="f156"></a><img src="images/fig156.png" width="515" height="567" alt="The Wezeer El-Mo'een in the Slave-Market" title="The Wezeer El-Mo'een in the Slave-Market" /></div> + +<p>But, lo, the Wezeer El-Mo'een the son of Sáwee was in the market, +and, seeing 'Alee Noor-ed-Deen standing there, he said within himself, +What doth he want here, having nothing left wherewith to purchase +female slaves? Then casting his eyes around, and hearing the +broker as he stood crying in the market with the merchants around +him, he said within himself, I do not imagine anything else than that +he hath become a bankrupt, and come forth with the slave-girl to sell +her; and if this be the case, how pleasant to my heart! He then +called the crier, who approached him, and kissed the ground before +him;<a href="#VI15" class="fnanchor">15</a> and the Wezeer said to him, I desire this female slave whom +thou art crying for sale. The broker, therefore, being unable to +oppose his wish, brought the slave and placed her before him; and +when he beheld her, and considered her charms, her elegant figure and +her soft speech, he was delighted with her, and said to the broker, To<span class='pagenum'><a name="Page_402" id="Page_402">402</a></span> +what has the bidding for her amounted? The broker answered, Four +thousand and five hundred pieces of gold. And as soon as the merchants +heard this, not one of them could bid another piece of silver or +of gold; but all of them drew back, knowing the tyrannical conduct +of that Wezeer. El-Mo'een the son of Sáwee then looked towards +the broker, and said to him, Why standest thou still? Take away the +slave-girl for me at the price of four thousand and five hundred pieces +of gold, and thou wilt have five hundred for thyself.—So the broker +went to 'Alee Noor-ed-Deen, and said to him, O my master, the slave-girl +is lost to thee without price.—How so? said Noor-ed-Deen. +The broker answered, We opened the bidding for her at four thousand +and five hundred pieces of gold; but this tyrant El-Mo'een the son of +Sáwee came into the market, and when he beheld the damsel she +pleased him, and he said to me, Ask her owner if he will agree for +four thousand pieces of gold, and five hundred for thee:—and I doubt +not but he knoweth that the slave belongeth to thee; and if he give<span class='pagenum'><a name="Page_403" id="Page_403">403</a></span> +thee her price immediately, it will be through the goodness of God; +but I know, from his injustice, that he will write thee an order upon +some of his agents for the money, and then send to them and desire +them to give thee nothing; and every time that thou shalt go to demand +it of them, they will say to thee, To-morrow we will pay thee:—and +they will not cease to promise thee, and to defer from day to day, +notwithstanding thy pride; and when they are overcome by thy +importunity they will say, Give us the written order:—and as soon as +they have received the paper from thee they will tear it in pieces: so +thou wilt lose the price of the slave.</p> + +<p>When Noor-ed-Deen, therefore, heard these words of the broker, +he said to him, What is to be done? The broker answered, I will +give thee a piece of advice, and if thou receive it from me, thou wilt +have better fortune.—What is it? asked Noor-ed-Deen.—That thou +come to me immediately, answered the broker, while I am standing in +the midst of the market, and take the slave-girl from me, and give her +a blow with thy hand, and say to her, Wo to thee! I have expiated +my oath that I swore, and brought thee to the market, because I swore +to thee that thou shouldst be exposed in the market, and that the +broker should cry thee for sale.—If thou do this, perhaps the trick +will deceive him and the people, and they will believe that thou tookest +her not to the market but to expiate the oath.—This, replied Noor-ed-Deen, +is the right counsel. So the broker returned into the midst of +the market, and, taking hold of the hand of the slave-girl, made a +sign to the Wezeer El-Mo'een the son of Sáwee, saying, O my lord, +this is her owner who hath just come. Then 'Alee Noor-ed-Deen +advanced to the broker, and tore the damsel from him, and struck her +with his hand, saying to her, Wo to thee! I have brought thee to +the market for the sake of expiating my oath. Go home, and disobey +me not again. I want not thy price, that I should sell thee; and if I +sold the furniture of the house and everything else of the kind over +and over again, their produce would not amount to thy price.—But +when El-Mo'een the son of Sáwee beheld Noor-ed-Deen, he said to +him, Wo to thee! Hast thou anything left to be sold or bought?—And +he would have laid violent hands upon him. The merchants +then looked towards Noor-ed-Deen (and they all loved him), and he +said to them, Here am I before you, and ye have all known his tyranny.—By +Allah, exclaimed the Wezeer, were it not for you, I had killed +him! Then all of them made signs, one to another, with the eye, and +said, Not one of us will interfere between thee and him. And upon<span class='pagenum'><a name="Page_404" id="Page_404">404</a></span> +this, 'Alee Noor-ed-Deen went up to the Wezeer, the son of Sáwee +(and Noor-ed-Deen was a man of courage), and he dragged the +Wezeer from his saddle, and threw him upon the ground. There was +at that spot a kneading-place for mud,<a href="#VI16" class="fnanchor">16</a> and the Wezeer fell into the +midst of it, and Noor-ed-Deen beat him with his fist, and a blow fell +upon his teeth, by which his beard became dyed with his blood. Now +there were with the Wezeer ten memlooks, and when they saw Noor-ed-Deen +treat their master in this manner, they put their hands upon +the hilts of their swords, and would have fallen upon him and cut him +in pieces; but the people said to them, This is a Wezeer, and this is +the son of a Wezeer, and perhaps they may make peace with each +other, and ye will incur the anger of both of them; or perhaps a blow +may fall upon your master, and ye will all of you die the most ignominious +of deaths: it is advisable, therefore, that ye interfere not +between them.—And when 'Alee Noor-ed-Deen had ceased from beating +the Wezeer, he took his slave-girl, and returned to his house.</p> + +<div class="figcenter" style="width: 377px; position: relative;"><a name="f157" id="f157"></a><img src="images/fig157.png" width="377" height="426" alt="El-Mo'een in his Abasement" title="El-Mo'een in his Abasement" /></div> + +<p>The Wezeer, the son of Sáwee, then immediately arose, and his +dress, which before was white, was now dyed with three colours, the +colour of mud, and the colour of blood, and the colour of ashes;<a href="#VI17" class="fnanchor">17</a> and +when he beheld himself in this condition, he took a round mat,<a href="#VI18" class="fnanchor">18</a> and +hung it to his neck, and took in his hand two bundles of coarse grass,<a href="#VI19" class="fnanchor">19</a> +and went and stood beneath the palace of the Sulṭán, and cried out,<span class='pagenum'><a name="Page_405" id="Page_405">405</a></span> +O King of the age! I am oppressed!—So they brought him before +the King, who looked at him attentively, and saw that he was his +Wezeer, El-Mo'een the son of Sáwee. He said, therefore, Who hath +done thus unto thee?—and the Wezeer cried and moaned, and +repeated these two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Shall fortune oppress me while thou existest; and the dogs devour me when thou art a lion?</span> +<span class="i0">Shall all else who are dry drink freely from thy tanks, and I thirst in thine asylum when thou art as rain?</span> +</div> +</div> + +<p>—O my lord, he continued, thus is every one who loveth thee and +serveth thee: these afflictions always befall him.—And who, said the +King again, hath done thus unto thee?—Know, answered the Wezeer, +that I went forth to-day to the market of the female slaves with the +idea of buying a cook-maid, and saw in the market a slave-girl the +like of whom I had never in my life beheld, and the broker said that +she belonged to 'Alee Noor-ed-Deen. Now our lord the Sulṭán had +given his father ten thousand pieces of gold to buy for him with it a +beautiful female slave, and he bought that girl, and she pleased him; +so he gave her to his son; and when his father died, the son pursued +the path of prodigality, until he sold all his houses and gardens and +utensils; and when he had become a bankrupt, nothing else remaining +in his possession, he took the slave-girl to the market to sell her, and +delivered her to the broker: so he cried her for sale, and the merchants +continued bidding for her until her price amounted to four thousand +pieces of gold; whereupon I said to myself, I will buy this for our +lord the Sulṭán; for her original price was from him. I therefore +said, O my son, receive her price, four thousand pieces of gold. But +when he heard my words, he looked at me and replied, O ill-omened +old man! I will sell her to the Jews and the Christians rather than to +thee.—I then said to him, I would not buy her for myself, but for our +lord the Sulṭán, who is our benefactor. As soon, however, as he had +heard these words from me, he was filled with rage, and dragged me +and threw me down from the horse, notwithstanding my advanced +age, and beat me, and ceased not to do so until he left me in the state +in which thou seest me. Nothing exposed me to all this ill treatment +but my coming to purchase this slave-girl for your majesty.—The +Wezeer then threw himself upon the ground, and lay weeping and +trembling.</p> + +<p>Now when the Sulṭán beheld his condition, and had heard his +speech, the vein of anger swelled between his eyes, and he looked<span class='pagenum'><a name="Page_406" id="Page_406">406</a></span> +towards the members of his court who were attending him; whereupon +forty swordsmen stood before him, and he said to them, Descend +immediately to the house of 'Alee the son of El-Faḍl the son of +Kháḳán, and plunder it and demolish it, and bring hither him and +the slave-girl with their hands bound behind them: drag them along +upon their faces, and so bring them before me. They replied, We +hear and obey:—and went forth to repair to the house of 'Alee Noor-ed-Deen. +But there was in the court of the Sulṭán a chamberlain +named 'Alam-ed-Deen Senjer, who had been one of the memlooks of +El-Faḍl the son of Kháḳán, the father of 'Alee Noor-ed-Deen; and +when he heard the order of the Sulṭán, and saw the enemies prepared +to slay his master's son, it was insupportable to him; so he mounted +his horse, and proceeded to the house of 'Alee Noor-ed-Deen, and +knocked at the door. Noor-ed-Deen came forth to him, and, when +he saw him, knew him, and would have saluted him; but he said, O +my master, this is not a time for salutation, nor for talking. Noor-ed-Deen +said, O 'Alam-ed-Deen, what is the news? He replied, Save +thyself by flight, thou and the slave-girl; for El-Mo'een the son of +Sáwee hath set up a snare for you, and if ye fall into his hands he will +slay you: the Sulṭán hath sent to you forty swordsmen, and it is my +advice that ye fly before the evil fall upon you. Then Senjer stretched +forth his hand to Noor-ed-Deen with some pieces of gold, and he +counted them, and found them to be forty pieces; and he said, O my +master, receive these, and if I had with me more, I would give it thee: +but this is not a time for expostulating. And upon this, Noor-ed-Deen +went in to the damsel, and acquainted her with the occurrence, +and she was confounded.</p> + +<p>The two then went forth immediately from the city, and God let +down the veil of his protection upon them, and they proceeded to the +bank of the river, where they found a vessel ready to sail: the master +was standing in the midst of it, and saying, He who hath anything to +do, whether leave-taking or procuring provisions, or who hath forgotten +aught, let him do what he desireth and return; for we are going. +And they all replied, We have nothing remaining to do, O master. +So, upon this, the master said to his crew, Quick! Loose the rope's +end, and pull up the stake.<a href="#VI20" class="fnanchor">20</a>—And 'Alee Noor-ed-Deen exclaimed, +Whither, O master? He answered, To the Abode of Peace, Baghdád. +And Noor-ed-Deen embarked, and the damsel with him, and they set +the vessel afloat, and spread the sails, and it shot along like a bird +with its pair of wings, carrying them forward with a favourable wind.<span class='pagenum'><a name="Page_407" id="Page_407">407</a></span></p> + +<p>Meanwhile, the forty men whom the Sulṭán had sent came to the +house of 'Alee Noor-ed-Deen, and broke open the doors and entered, +and searched all the chambers, but without success; so they demolished +the house, and returned, and acquainted the Sulṭán, who said, Search +for them in every place where they may be:—and they replied, We +hear and obey. The Wezeer El-Mo'een the son of Sáwee then +descended to his house, after the Sulṭán had invested him with a robe +of honour, and had said to him, None shall take vengeance for thee +but myself. And he greeted the King with a prayer for long life, and +his heart was set at ease: and the Sulṭán gave orders to proclaim +throughout the city, O all ye people! our lord the Sulṭán hath commanded +that whoever shall meet with 'Alee Noor-ed-Deen, and bring +him to the Sulṭán, shall be invested with a robe of honour, and he +will give him a thousand pieces of gold; and he who shall conceal him, +or know where he is, and not give information thereof, will merit the +exemplary punishment that shall befall him! So all the people began +to search for him; but could not trace him.—Such was the case with +these people.</p> + +<p>Now as to 'Alee Noor-ed-Deen and his slave, they arrived in safety +at Baghdád, and the master of the vessel said to them, This is Baghdád, +and it is a city of security: winter with its cold hath departed from it, +and the spring-quarter hath come with its roses, and its trees are in +blossom, and its waters are flowing. And upon this, 'Alee Noor-ed-Deen +landed with his slave-girl, and gave the master five pieces of +gold. They then walked a little way, and destiny cast them among +the gardens, and they came to a place which they found swept and +sprinkled, with long maṣṭabahs, and pots suspended filled with water, +and over it was a covering of trellis-work of canes extending along the +whole length of a lane, at the upper end of which was the gate of a +garden; but this was shut. And Noor-ed-Deen said to the damsel, +By Allah, this is a pleasant place!—and she replied, O my master, let +us sit down a while upon one of these maṣṭabahs. So they mounted +and seated themselves there, and they washed their faces and hands, +and enjoyed the current of the zephyr, and slept.—Glory be to Him +who sleepeth not!</p> + +<div class="figcenter" style="width: 520px; position: relative;"><a name="f158" id="f158"></a><img src="images/fig158.png" width="520" height="604" alt="The Lane leading to 'The Garden of Delight'" title="The Lane leading to 'The Garden of Delight'" /></div> + +<p>This garden was called the Garden of Delight, and in it was a +palace called the Palace of Diversion, and it belonged to the Khaleefeh +Hároon Er-Rasheed, who, when his heart was contracted, used to come +to this garden, and enter the palace above mentioned, and there sit. +The palace had eighty latticed windows, and eighty lamps were sus<span class='pagenum'><a name="Page_408" id="Page_408">408</a></span>pended +in it, and in the midst of it was a great candlestick of gold; +and when the Khaleefeh entered it, he commanded the female slaves +to open the windows, and ordered Is-ḥáḳ the cup-companion to sing +with them: so his heart became dilated, and his anxiety ceased. +There was a superintendent to the garden, an old man, named the +sheykh Ibráheem; and it happened that he went forth once to transact +some business, and found there persons diverting themselves with +women of suspicious character, whereupon he was violently enraged, +and having waited until the Khaleefeh came thither some days after, +he acquainted him with this occurrence, and the Khaleefeh said, +Whomsoever thou shalt find at the gate of the garden, do with him +what thou wilt. Now on this day the sheykh Ibráheem went out to +transact an affair of business, and found the two sleeping at the garden-gate +covered with a single izár; and he said, Do not these two persons<span class='pagenum'><a name="Page_409" id="Page_409">409</a></span> +know that the Khaleefeh hath given me permission to kill every one +whom I find here? But I will only give these two a slight beating, that +no one may again approach the gate of the garden. He then cut a +green palm-stick, and went forth to them, and raised his hand until +the whiteness of his arm-pit appeared, and was about to beat them; +but he reflected in his mind, and said, O Ibráheem, how shouldst thou +beat them when thou knowest not their case? They may be two +strangers, or of the children of the road,<a href="#VI21" class="fnanchor">21</a> whom destiny hath cast +here. I will therefore uncover their faces, and look at them.—So he +lifted up the izár from their faces, and said, These are two handsome +persons, and it is not proper that I should beat them. And he +covered their faces again, and, approaching the foot of 'Alee Noor-ed-Deen, +began to rub it gently;<a href="#VI22" class="fnanchor">22</a> whereupon Noor-ed-Deen opened his +eyes, and saw that he was an old man; and he blushed, and drew in +his feet, and, sitting up, took the hand of the sheykh Ibráheem and +kissed it; and the sheykh said to him, O my son, whence are ye?—O +my master, he answered, we are strangers.—And a tear gushed from +his eye. The sheykh Ibráheem then said to him, O my son, know +that the Prophet (God bless and save him!) hath enjoined generosity +to the stranger. Wilt thou not arise, O my son, and enter the garden, +and divert thyself in it, that thy heart may be dilated?—O my master, +said Noor-ed-Deen, to whom doth this garden belong? The sheykh +answered, O my son, this garden I inherited from my family. And +his design in saying this was only that they might feel themselves at +ease, and enter the garden. And when Noor-ed-Deen heard his words, +he thanked him, and arose, together with his slave, and, the sheykh +Ibráheem preceding them, they entered the garden.</p> + +<p>The gate was arched, and over it were vines with grapes of different +colours; the red, like rubies; and the black, like ebony. They +entered a bower, and found within it fruits growing in clusters and +singly, and the birds were warbling their various notes upon the +branches: the nightingale was pouring forth its melodious sounds; +and the turtle-dove filled the place with its cooing; and the blackbird, +in its singing, resembled a human being; and the ring-dove, a person +exhilarated by wine. The fruits upon the trees, comprising every +description that was good to eat, had ripened; and there were two of +each kind: there were the camphor-apricot, and the almond-apricot, +and the apricot of Khurásán; the plum of a colour like the complexion +of beauties; the cherry delighting the sense of every man; +the red, the white, and the green fig, of the most beautiful colours;<span class='pagenum'><a name="Page_410" id="Page_410">410</a></span> +and flowers like pearls and coral; the rose, whose redness put to shame +the cheeks of the lovely; the violet, like sulphur in contact with fire; +the myrtle, the gilliflower, the lavender, and the anemone; and their +leaves were bespangled with the tears of the clouds; the chamomile +smiled, displaying its teeth, and the narcissus looked at the rose with +its negroes' eyes; the citrons resembled round cups; the limes were +like bullets of gold; the ground was carpeted with flowers of every +colour, and the place beamed with the charms of spring; the river +murmured by while the birds sang, and the wind whistled among the +trees; the season was temperate, and the zephyr was languishing.</p> + +<div class="figcenter" style="width: 538px; position: relative;"><a name="f159" id="f159"></a><img src="images/fig159.png" width="538" height="535" alt="Bower in 'The Garden of Delight'" title="Bower in 'The Garden of Delight'" /></div> + +<p>The sheykh Ibráheem conducted them into the elevated saloon,<a href="#VI23" class="fnanchor">23</a> +and they were charmed with its beauty and the extraordinary elegances +which it displayed, and seated themselves in one of the windows; and +Noor-ed-Deen, reflecting upon his past entertainments, exclaimed, By +Allah, this place is most delightful! It hath reminded me of past +events, and quenched in me an anguish like the fire of the ghaḍà.<a href="#VI24" class="fnanchor">24</a>—The +sheykh Ibráheem then brought to them some food, and they ate +to satisfaction, and washed their hands, and Noor-ed-Deen, seating<span class='pagenum'><a name="Page_411" id="Page_411">411</a></span> +himself again in one of the windows, called to his slave, and she came +to him; and they sat gazing at the trees laden with all kinds of fruits; +after which, Noor-ed-Deen looked towards the sheykh, and said to him, +O sheykh Ibráheem, hast thou not any beverage? For people drink +after eating.—So the sheykh brought him some sweet and cold water: +but Noor-ed-Deen said, This is not the beverage I desire.—Dost thou +want wine? asked the sheykh.—Yes, answered Noor-ed-Deen. The +sheykh exclaimed, I seek refuge with Allah from it! Verily, for thirteen +years I have done nothing of that kind; for the Prophet (God +bless and save him!) cursed its drinker and its presser and its carrier.—Hear +from me two words, said Noor-ed-Deen. The sheykh replied, +Say what thou wilt. So he said, If thou be neither the presser of the +wine, nor its drinker, nor its carrier, will aught of the curse fall upon +thee? The sheykh answered, No.—Then take this piece of gold, +rejoined Noor-ed-Deen, and these two pieces of silver, and mount the +ass, and halt at a distance from the place, and whatsoever man thou +findest to buy it, call to him, and say to him, take these two pieces of +silver, and with this piece of gold buy some wine, and place it upon +the ass:—so, in this case, thou wilt be neither the carrier, nor the +presser, nor the buyer; and nothing will befall thee of that which +befalleth the rest.</p> + +<p>The sheykh Ibráheem, after laughing at his words, replied, By +Allah, I have never seen one more witty than thou, nor heard speech +more sweet. And Noor-ed-Deen said to him, We have become +dependant upon thee, and thou hast nothing to do but to comply with +our wishes: bring us, therefore, all that we require.—O my son, said +the sheykh, my buttery here is before thee (and it was the store-room +furnished for the Prince of the Faithful): enter it then, and take from +it what thou wilt; for it containeth more than thou desirest. So +Noor-ed-Deen entered the store-room, and beheld in it vessels of gold +and silver and crystal, adorned with a variety of jewels; and he took +out such of them as he desired, and poured the wine into the vessels +of earthenware and bottles of glass; and he and the damsel began to +drink, astonished at the beauty of the things which they beheld. The +sheykh Ibráheem then brought to them sweet-scented flowers, and +seated himself at a distance from them; and they continued drinking, +in a state of the utmost delight, until the wine took effect upon them, +and their cheeks reddened, and their eyes wantoned like those of the +gazelle, and their hair hung down:<a href="#VI25" class="fnanchor">25</a> whereupon the sheykh Ibráheem +said, What aileth me that I am sitting at a distance from them?<span class='pagenum'><a name="Page_412" id="Page_412">412</a></span> +Why should I not sit by them? And when shall I be in the company +of such as these two, who are like two moons?—He then advanced, +and seated himself at the edge of the raised portion of the floor; and +Noor-ed-Deen said to him, O my master, by my life I conjure thee to +approach and join us. So he went to them; and Noor-ed-Deen filled +a cup, and, looking at the sheykh, said to him, Drink, that thou +mayest know how delicious is its flavour. But the sheykh Ibráheem +exclaimed, I seek refuge with Allah! Verily, for thirteen years I have +done nothing of that kind.—And Noor-ed-Deen, feigning to pay no +attention to him, drank the cup, and threw himself upon the ground, +pretending that intoxication had overcome him.</p> + +<div class="figcenter" style="width: 409px; position: relative;"><a name="f160" id="f160"></a><img src="images/fig160.png" width="409" height="184" alt="Enees-el-Jelees offering the Wine" title="Enees-el-Jelees offering the Wine" /></div> + +<p>Upon this, Enees-el-Jelees looked towards the sheykh, and said to +him, O sheykh Ibráheem, see how this man hath treated me.—O my +mistress, said he, what aileth him? She rejoined, Always doth he +treat me thus: he drinketh a while, and then sleepeth, and I remain +alone, and find no one to keep me company over my cup. If I drink, +who will serve me? And if I sing, who will hear me?—The sheykh, +moved with tenderness and affection for her by her words, replied, It +is not proper that a cup-companion be thus. The damsel then filled a +cup, and, looking at the sheykh Ibráheem, said to him, I conjure thee, +by my life that thou take it and drink it; reject it not, but accept it, +and refresh my heart. So he stretched forth his hand, and took the +cup, and drank it; and she filled for him a second time, and handed +it to him, saying, O my master, this remaineth for thee. He replied, +By Allah, I cannot drink it: that which I have drunk is enough for +me. But she said, By Allah, it is indispensable:—and he took the +cup, and drank it. She then gave him the third; and he took it, +and was about to drink it, when, lo, Noor-ed-Deen raised himself, and +said to him, O sheykh Ibráheem, what is this? Did I not conjure +thee a while ago, and thou refusedst, and saidst, Verily, for thirteen +years I have not done it?—The sheykh Ibráheem, touched with +shame, replied, By Allah, I am not in fault; for she pressed me.<span class='pagenum'><a name="Page_413" id="Page_413">413</a></span> +And Noor-ed-Deen laughed, and they resumed their carousal, and the +damsel, turning her eyes towards her master, said to him, O my master, +drink thou, and do not urge the sheykh Ibráheem; that I may divert +thee with the sight of him. So she began to fill and to hand to her +master, and her master filled and gave to her, and thus they continued +to do, time after time; till at length the sheykh Ibráheem looked +towards them and said, What meaneth this? And what sort of +carousal is this? Wherefore do ye not give me to drink, since I have +become your cup-companion?—At this they both laughed until they +became almost senseless; and then drank, and gave him to drink; +and they continued thus until the expiration of a third of the night, +when the damsel said, O sheykh Ibráheem, with thy permission shall +I rise and light one of the candles which are arranged here?—Rise, +he answered; but light not more than one candle. But she sprang +upon her feet, and, beginning with the first candle, proceeded until +she had lighted eighty. She then sat down again; and presently +Noor-ed-Deen said, O sheykh Ibráheem, in what favour am I held +with thee? Wilt thou not allow me to light one of these lamps?—The +sheykh answered, Arise, and light one lamp, and be not thou also +troublesome. So he arose, and, beginning with the first lamp, lighted +all the eighty; and the saloon seemed to dance. And after this, the +sheykh Ibráheem, overcome by intoxication, said to them, Ye are more +frolicksome than I:—and he sprang upon his feet, and opened all the +windows, and sat down again with them, and they continued carousing +and reciting verses; and the place rang with their merriment.</p> + +<p>Now God, the All-seeing and All-knowing, who hath appointed a +cause to every event, had decreed that the Khaleefeh should be sitting +that night at one of the windows looking towards the Tigris, by +moonlight; and he looked in that direction, and saw the light of +lamps and candles reflected in the river, and, turning his eyes up +towards the palace in the garden, he beheld it beaming with those +candles and lamps, and exclaimed, Bring hither to me Jaạfar El-Barmekee! +In the twinkling of an eye, Jaạfar stood before the Prince of +the Faithful; and the Khaleefeh said to him, O dog of Wezeers, dost +thou serve me and not acquaint me with what happeneth in the city +of Baghdád?—What, asked Jaạfar, is the occasion of these words? +The Khaleefeh answered, If the city of Baghdád were not taken from +me, the Palace of Diversion were not enlivened with the light of the +lamps and candles, and its windows were not opened. Wo to thee! +Who could do these things unless the office of Khaleefeh were taken<span class='pagenum'><a name="Page_414" id="Page_414">414</a></span> +from me?—Who, said Jaạfar (the muscles of his side quivering from +fear), informed thee that the lamps and candles were lighted in the +Palace of Diversion, and that its windows were opened? The +Khaleefeh replied, Advance hither to me, and look. So Jaạfar +approached the Khaleefeh, and, looking towards the garden, beheld +the palace as it were a flame of fire, its light surpassing that of the +moon. He desired, therefore, to make an excuse for the sheykh +Ibráheem, the superintendent, thinking, from what he beheld, that the +event might have occurred through his permission: and accordingly +he said, O Prince of the Faithful, the sheykh Ibráheem last week said +to me, O my master Jaạfar, I am desirous of entertaining my children +during my life and the life of the Prince of the Faithful.—And what, +said I, is thy design in saying this? He answered, It is my wish that +thou wouldst obtain for me permission from the Khaleefeh that I may +celebrate the circumcision of my sons in the palace. So I said, Do +what thou wilt with respect to the entertainment of thy sons, and, if +God will, I shall have an interview with the Khaleefeh, and will +acquaint him with it. And he left me thus; and I forgot to acquaint +thee.—O Jaạfar, said the Khaleefeh, thou wast guilty of one offence +against me, and then thine offence became two: for thou hast erred in +two points: the first, thy not acquainting me with this affair; and the +second, thy not accomplishing the desire of the sheykh Ibráheem; for +he did not come to thee and address thee with these words but to hint +a request for some money by the aid of which to effect his design, and +thou neither gavest him anything nor acquaintedst me that I might +give him.—O Prince of the Faithful, replied Jaạfar, I forgot.</p> + +<div class="figcenter" style="width: 451px; position: relative;"><a name="f161" id="f161"></a><img src="images/fig161.png" width="451" height="567" alt="The Khaleefeh and the Wezeer in the Tree" title="The Khaleefeh and the Wezeer in the Tree" /></div> + +<p>The Khaleefeh then said, By my forefathers, I will not pass the +remainder of my night but with him, for he is a just man, who +frequenteth the sheykhs,<a href="#VI26" class="fnanchor">26</a> and attendeth to the poor, and favoureth +the indigent; and I imagine all his acquaintances are with him this +night; so I must repair to him: perhaps one of them may offer up for +us a prayer productive of good to us in this world and the next; and +probably some advantage may accrue to him from my presence, and he +will receive pleasure from this, together with his friends.—O Prince of +the Faithful, replied Jaạfar, the greater part of the night hath passed, +and they are now about to disperse. But the Khaleefeh said, We +must go to them. And Jaạfar was silent, and was perplexed in his +mind, not knowing what to do. So the Khaleefeh rose upon his feet, +and Jaạfar rose and preceded him, and Mesroor the eunuch went +with them. The three walked on reflecting, and, departing from the<span class='pagenum'><a name="Page_415" id="Page_415">415</a></span> +palace, proceeded through the streets, in the attire of merchants; until +they arrived at the gate of the garden above mentioned; and the +Khaleefeh, approaching it, found it open; and he was surprised, and +said, See, O Jaạfar, how the sheykh Ibráheem hath left the gate open +until this hour, which is not his usual custom. They then entered, +and came to the end of the garden, where they stopped beneath the +palace; and the Khaleefeh said, O Jaạfar, I desire to take a view of +them secretly before I go up to them, that I may see how the sheykhs +are occupied in the dispensing of their blessings and the employment +of their miraculous powers; for they have qualities which distinguish +them both in their private retirements and in their public exercises; +and now we hear not their voices, nor discover any indication of their +presence. Having thus said, he looked around, and, seeing a tall +walnut tree, he said, O Jaạfar, I would climb this tree (for its branches +are near to the windows) and look at them. And accordingly he +ascended the tree, and climbed from branch to branch until he came +to that which was opposite to one of the windows, and there he sat,<span class='pagenum'><a name="Page_416" id="Page_416">416</a></span> +and, looking in through this window of the palace, beheld a damsel +and a young man, like two moons (extolled be the perfection of Him +who created them!); and he saw the sheykh Ibráheem sitting with a +cup in his hand, and saying, O mistress of beauties, drinking unaccompanied +by merry sounds is not pleasant. Hast thou not heard the +saying of the poet?—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Circulate it in the large cup, and in the small; and receive it from the hand of the shining moon:<a href="#VI27" class="fnanchor">27</a></span> +<span class="i0">And drink not without merry sounds; for I have observed that horses drink to the sound of whistling.</span> +</div> +</div> + +<p>When the Khaleefeh witnessed this conduct of the sheykh +Ibráheem, the vein of anger swelled between his eyes, and he +descended, and said, O Jaạfar, I have never seen anything of the +miraculous performances of the just such as I have beheld this +night: ascend, therefore, thyself also, into this tree, and look, lest the +blessings of the just escape thee.<a href="#VI28" class="fnanchor">28</a>—On hearing the words of the +Prince of the Faithful, Jaạfar was perplexed at his situation; and he +climbed up into the tree, and looked, and saw Noor-ed-Deen and the +sheykh Ibráheem and the damsel, and the sheykh Ibráheem had the +cup in his hand. As soon as he beheld this, he made sure of destruction; +and he descended, and stood before the Prince of the Faithful, +and the Khaleefeh said, O Jaạfar, praise be to God who hath made us +to be of the number of those who follow the external ordinances of the +holy law, and averted from us the sin of disguising ourselves by the +practice of hypocrisy! But Jaạfar was unable to reply, from his +excessive confusion. The Khaleefeh then looked towards him, and +said, Who can have brought these persons hither, and admitted them +into my palace? But the like of this young man and this damsel, in +beauty and loveliness and symmetry of form, mine eye hath never +beheld.—Jaạfar, now conceiving a hope that the Khaleefeh might be +propitiated, replied, Thou hast spoken truly, O Prince of the Faithful. +And the Khaleefeh said, O Jaạfar, climb up with us upon this branch +which is opposite them, that we may amuse ourselves by observing them. +So they both climbed up into the tree, and, looking at them, heard +the sheykh Ibráheem say, O my mistress, I have relinquished decorum +by the drinking of wine; but the pleasure of this is not complete +without the melodious sounds of stringed instruments.—O sheykh +Ibráheem, replied Enees-el-Jelees, by Allah, if we had any musical +instrument, our happiness were perfect. And when the sheykh +Ibráheem heard her words, he rose upon his feet.—The Khaleefeh said<span class='pagenum'><a name="Page_417" id="Page_417">417</a></span> +to Jaạfar, What may he be going to do? Jaạfar replied, I know not.—And +the sheykh Ibráheem went away, and returned with a lute; +and the Khaleefeh, looking attentively at it, saw that it was the lute +of Is-ḥáḳ, the cup-companion; and said, By Allah, if this damsel sing +not well, I will crucify you all; but if she sing well, I will pardon +them, and crucify thee. So Jaạfar said, O Allah, let her not sing +well!—Why? asked the Khaleefeh.—That thou mayest crucify all of +us, answered Jaạfar; and then we shall cheer one another by conversation. +And the Khaleefeh laughed: and the damsel took the lute, +and tuned its strings, and played upon it in a manner that would +melt iron, and inspire an idiot with intellect; after which she sang +with such sweetness that the Khaleefeh exclaimed, O Jaạfar, never in +my life have I heard so enchanting a voice as this!—Perhaps, said +Jaạfar, the anger of the Khaleefeh hath departed from him?—Yea, he +answered; it hath departed. He then descended with Jaạfar from the +tree, and, looking towards him, said, I am desirous of going up to +them, to sit with them, and to hear the damsel sing before me.—O +Prince of the Faithful, replied Jaạfar, if thou go up to them, probably +they will be troubled by thy presence; and as to the sheykh Ibráheem, +he will assuredly die of fear. The Khaleefeh therefore said, O Jaạfar, +thou must acquaint me with some stratagem by means of which I may +learn the truth of the affair without their knowing that I have discovered +them. And he and Jaạfar walked towards the Tigris, reflecting upon +this matter; and lo, a fisherman stood beneath the windows of the +palace, and he threw his net, hoping to catch something by means of +which to obtain his subsistence.—Now the Khaleefeh had, on a former +occasion, called to the sheykh Ibráheem, and said to him, What was +that noise that I heard beneath the windows of the palace?—and he +answered, The voices of the fishermen, who are fishing:—so he said, +Go down and forbid them from coming to this place. They were therefore +forbidden to come thither; but this night there came a fisherman +named Kereem, and, seeing the garden-gate open, he said within himself, +This is a time of inadvertence, and perhaps I may catch some fish +on this occasion:—so he took his net, and threw it into the river, and +then recited some verses, contrasting the condition of the poor fisherman, +toiling throughout the night, with that of the lord of the palace, +who, awaking from a pleasant slumber, findeth the fawn in his possession; +and as soon as he had finished his recitation, lo, the Khaleefeh, +unattended, stood at his head. The Khaleefeh knew him, and +exclaimed, O Kereem!—and the fisherman, hearing him call him by<span class='pagenum'><a name="Page_418" id="Page_418">418</a></span> +his name, turned towards him; and when he beheld the Khaleefeh, +the muscles of his side quivered, and he said, By Allah, O Prince of +the Faithful, I did not this in mockery of the mandate; but poverty +and the wants of my family impelled me to the act of which thou art +witness. The Khaleefeh replied, Throw thy net for my luck. And +the fisherman advanced, rejoicing exceedingly, and cast the net, and, +having waited until it had attained its limit and become steady at the +bottom, drew it in again, and there came up in it a variety of fish that +could not be numbered.</p> + +<div class="figcenter" style="width: 431px; position: relative;"><a name="f162" id="f162"></a><img src="images/fig162.png" width="431" height="478" alt="Kereem, the Fisherman" title="Kereem, the Fisherman" /></div> + +<p>The Khaleefeh was delighted at this, and said, O Kereem, strip off +thy clothes:—and he did so. He was clad in a jubbeh<a href="#VI29" class="fnanchor">29</a> in which +were a hundred patches of coarse woollen stuff, containing vermin of +the most abominable kind, and among them fleas in such numbers +that he might almost have been transported by their means over the +face of the earth; and he took from his head a turban which for three +years he had never unwound; but when he happened to find a piece +of rag he twisted it around it: and when he had taken off the jubbeh +and turban, the Khaleefeh pulled off from his own person two vests of +silk of Alexandria and Baạlabekk, and a melwaṭah<a href="#VI30" class="fnanchor">30</a> and a farajeeyeh,<a href="#VI31" class="fnanchor">31</a> +and said to the fisherman, Take these, and put them on. The<span class='pagenum'><a name="Page_419" id="Page_419">419</a></span> +Khaleefeh then put on himself the fisherman's jubbeh and turban, and, +having drawn a lithám<a href="#VI32" class="fnanchor">32</a> over his face, said to the fisherman, Go about +thy business;—and he kissed the feet of the Khaleefeh, and thanked +him, reciting these two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Thou hast granted me favours beyond my power to acknowledge, and completely satisfied all my wants.</span> +<span class="i0">I will thank thee, therefore, as long as I live; and when I die, my bones will thank thee in their grave.<a href="#VI33" class="fnanchor">33</a></span> +</div> +</div> + +<p>But scarcely had he finished his verses, when the vermin overran the +person of the Khaleefeh, and he began to seize them with his right +hand and his left from his neck, and to throw them down; and he +exclaimed, O fisherman, wo to thee! What are these abundant vermin +in this jubbeh?—O my lord, he answered, at present they torment +thee; but when a week shall have passed over thee, thou wilt not feel +them, nor think of them. The Khaleefeh laughed, and said to him, +How can I suffer this jubbeh to remain upon me? The fisherman +replied, I wish to tell thee something; but I am ashamed, through +my awe of the Khaleefeh. Impart, said the Khaleefeh, what thou +hast to tell me. So he said to him, It hath occurred to my mind, O +Prince of the Faithful, that thou desirest to learn the art of fishing, in +order that thou mayest be master of a trade that may profit thee; and +if such be thy desire, this jubbeh is suitable to thee. And the +Khaleefeh laughed at his words.</p> + +<p>The fisherman then went his way, and the Khaleefeh took the +basket of fish, and, having put upon it a little grass, went with it to +Jaạfar, and stood before him; and Jaạfar, thinking that he was Kereem +the fisherman, feared for him, and said, O Kereem, what brought thee +hither? Save thyself by flight; for the Khaleefeh is here this night.—And +when the Khaleefeh heard the words of Jaạfar, he laughed +until he fell down upon his back. So Jaạfar said, Perhaps thou art +our lord the Prince of the Faithful?—Yes, O Jaạfar, answered the +Khaleefeh, and thou art my Wezeer, and I came with thee hither, and +thou knowest me not. How then should the sheykh Ibráheem know +me when he is drunk? Remain where thou art until I return to thee.—Jaạfar +replied, I hear and obey:—and the Khaleefeh advanced to +the door of the palace, and knocked. The sheykh Ibráheem arose, +therefore, and said, Who is at the door? He answered, I, O sheykh +Ibráheem. The sheykh said, Who art thou?—and the Khaleefeh +answered, I am Kereem the fisherman: I heard that there were guests +with thee, and have therefore brought thee some fish; for it is<span class='pagenum'><a name="Page_420" id="Page_420">420</a></span> +excellent.—Now Noor-ed-Deen and the damsel were both fond of fish, +and when they heard the mention of it they rejoiced exceedingly, and +said, O my master, open to him, and let him come in to us with the +fish which he hath brought. So the sheykh Ibráheem opened the +door, and the Khaleefeh, in his fisherman's disguise, entered, and began +by salutation; and the sheykh Ibráheem said to him, Welcome to the +robber, the thief, the gambler! Come hither, and shew us the fish +which thou hast brought.—He therefore shewed it to them; and lo, +it was alive, and moving; and the damsel exclaimed, By Allah, O my +master, this fish is excellent! I wish it were fried!—By Allah, said +the sheykh Ibráheem, thou hast spoken truth. Then, addressing the +Khaleefeh, he said, O fisherman, I wish thou hadst brought this fish +fried. Arise, and fry it for us, and bring it.—On the head be thy +commands, replied the Khaleefeh: I will fry it, and bring it.—Be +quick, said they, in doing it.</p> + +<p>The Khaleefeh therefore arose and ran back to Jaạfar, and said, O +Jaạfar, they want the fish fried.—O Prince of the Faithful, replied he, +give it me, and I will fry it. But the Khaleefeh said, By the tombs +of my ancestors, none shall fry it but myself; with my own hand will +I do it! He then repaired to the hut of the superintendent, and, +searching there, found in it everything that he required, the frying-pan, +and even the salt, and wild marjoram, and other things. So he +approached the fire-place, and put on the frying-pan, and fried it +nicely; and when it was done, he put it upon a banana-leaf, and +having taken from the garden some limes, he went up with the fish, +and placed it before them. The young man, therefore, and the +damsel and the sheykh Ibráheem advanced and ate; and when they +had finished, they washed their hands, and Noor-ed-Deen said, By +Allah, O fisherman, thou hast done us a kindness this night. Then +putting his hand into his pocket, he took forth for him three pieces of +gold, of those which Senjer had presented to him when he was setting +forth on his journey, and said, O fisherman, excuse me; for, by Allah, +if I had known thee before the events that have lately happened to me, +I would have extracted the bitterness of poverty from thy heart: but +take this as accordant with my present circumstances. So saying, he +threw the pieces of gold to the Khaleefeh, who took them, and kissed +them,<a href="#VI34" class="fnanchor">34</a> and put them in his pocket. The object of the Khaleefeh in +doing this was only that he might hear the damsel sing: so he said to +him, Thou hast treated me with beneficence, and abundantly recompensed +me; but I beg of thy unbounded indulgence that this damsel<span class='pagenum'><a name="Page_421" id="Page_421">421</a></span> +may sing an air, that I may hear her. Noor-ed-Deen therefore said, +O Enees-el-Jelees! She replied, Yes.—By my life, said he, sing to +us something for the gratification of this fisherman; for he desireth to +hear thee. And when she had heard what her master said, she took +the lute, and tried it with her fingers, after she had twisted its pegs, +and sang to it these two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">The fingers of many a fawn-like damsel have played upon the lute, and the soul hath been ravished by the touch.</span> +<span class="i0">She hath made the deaf to hear her songs; and the dumb hath exclaimed, Thou hast excelled in thy singing!</span> +</div> +</div> + +<div class="figcenter" style="width: 475px; position: relative;"><a name="f163" id="f163"></a><img src="images/fig163.png" width="475" height="319" alt="Enees-el-Jelees playing on the Lute" title="Enees-el-Jelees playing on the Lute" /></div> + +<p>Then she played again, in an extraordinary manner, so as to charm the +minds of her hearers, and sang the following couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">We are honoured by your visiting our abode, and your splendour hath dispelled the darkness of the moonless night:</span> +<span class="i0">It is therefore incumbent upon me to perfume my dwelling with musk and rose-water and camphor.</span> +</div> +</div> + +<p>Upon this, the Khaleefeh was affected with violent emotion, and +overcome by ecstasy, so that he was no longer master of himself from +excessive delight; and he began to exclaim, Allah approve thee! +Allah approve thee! Allah approve thee! So Noor-ed-Deen said to +him, O fisherman, have the damsel and her art in striking the chords +pleased thee?—Yea, by Allah! exclaimed the Khaleefeh. And Noor-ed-Deen +immediately said, She is bestowed upon thee as a present +from me, the present of a generous man who will not revoke his gift. +And he rose upon his feet, and took a melwaṭah, and threw it upon +the Khaleefeh in the fisherman's disguise, ordering him to depart with +the damsel. But she looked towards him, and said, O my master, +wilt thou part from me without bidding me farewell? If we must be<span class='pagenum'><a name="Page_422" id="Page_422">422</a></span> +separated, pause while I take leave of thee.—And she recited the +following couplet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">If you depart from me, still your abode will be in my heart, in the recess of my bosom.</span> +<span class="i0">I implore the Compassionate to grant our reunion; and a boon such as this, God will grant to whom He pleaseth.</span> +</div> +</div> + +<p>And when she had finished, Noor-ed-Deen thus replied to her:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">She bade me farewell on the day of separation, saying, while she wept from the pain that it occasioned,</span> +<span class="i0">What wilt thou do after my departure?—Say this, I replied, unto him who will survive it.</span> +</div> +</div> + +<p>The Khaleefeh, when he heard this, was distressed at the thought of +separating them, and, looking towards the young man, he said to +him, O my master, art thou in fear on account of any crime, or art +thou in debt to any one? Noor-ed-Deen answered, By Allah, O +fisherman, a wonderful event, and an extraordinary adventure, +happened to me and this damsel: if it were engraved on the understanding, +it would be a lesson to him who would be admonished.—Wilt +thou not, rejoined the Khaleefeh, relate to us thy story, and +acquaint us with thy case? Perhaps thy doing so may be productive +of relief; for the relief of God is near.—So Noor-ed-Deen said, Wilt +thou hear our story in poetry or in prose?—Prose, answered the +Khaleefeh, is mere talk; and verse, words put together like pearls. +And Noor-ed-Deen hung down his head towards the ground, and then +related his story in a series of verses: but when he had finished, the +Khaleefeh begged him to explain his case more fully. He therefore +acquainted him with the whole of his circumstances from beginning to +end; and when the Khaleefeh understood the affair, he said to him, +Whither wouldst thou now repair? He answered, God's earth is +wide. The Khaleefeh then said to him, I will write for thee a letter +which thou shalt convey to the Sulṭán Moḥammad the son of Suleymán +Ez-Zeynee, and when he shall have read it, he will do thee no +injury.—Is there in the world, said Noor-ed-Deen, a fisherman who +correspondeth with Kings? Verily this is a thing that can never +be.—Thou hast spoken truly, rejoined the Khaleefeh; but I will +acquaint thee with the cause. Know that I read in the same school +with him, under a master, and I was his monitor; and after that, +prosperity was his lot, and he became a Sulṭán, while God made me +to be a fisherman: yet I have never sent to request anything of him, +but he hath performed my wish; and if I sent to him every day to<span class='pagenum'><a name="Page_423" id="Page_423">423</a></span> +request a thousand things of him, he would do what I asked. When +Noor-ed-Deen, therefore, heard his words, he said to him, Write, that +I may see. And he took an inkhorn and a pen, and wrote (after the +phrase, In the name of God, the Compassionate, the Merciful).—To +proceed.—This letter is from Hároon Er-Rasheed the son of El-Mahdee, +to his highness Moḥammad the son of Suleymán Ez-Zeynee, +who hath been encompassed by my beneficence, and whom I constituted +my viceroy of a portion of my dominions. I acquaint thee +that the bearer of this letter is Noor-ed-Deen the son of El-Faḍl the +son of Kháḳán the Wezeer, and on his arrival in thy presence thou +shalt divest thyself of the regal authority, and seat him in thy place; +for I have appointed him to the office to which I formerly appointed +thee: so disobey not my commands: and peace be on thee.—He then +gave the letter to 'Alee Noor-ed-Deen, who took it and kissed it and +put it in his turban, and immediately set forth on his journey.</p> + +<p>The sheykh Ibráheem now looked towards the Khaleefeh in his +fisherman's disguise, and said to him, O most contemptible of fishermen, +thou hast brought us two fish worth twenty half-dirhems,<a href="#VI35" class="fnanchor">35</a> and +received three pieces of gold, and desirest to take the slave also. But +when the Khaleefeh heard these words, he cried out at him, and made +a sign to Mesroor, who immediately discovered himself, and rushed in +upon him. Jaạfar, meanwhile, had sent one of the attendants of the +garden to the porter of the palace to demand a suit of clothing of him +for the Prince of the Faithful; and the man went, and brought the +dress, and kissed the ground before the Khaleefeh, who took off and +gave to him that with which he was then clad, and put on this suit. +The sheykh Ibráheem was sitting on a chair: the Khaleefeh paused to +see the result: and the sheykh was astounded, and began to bite the +ends of his fingers through his confusion, saying, Am I asleep or +awake? The Khaleefeh then looked at him, and said, O sheykh +Ibráheem, what is this predicament in which thou art placed? And +upon this, the sheykh recovered from his intoxication, and, throwing +himself upon the ground, implored forgiveness: and the Khaleefeh +pardoned him; after which he gave orders that the damsel should be +conveyed to the palace where he resided; and when she had arrived +there, he appropriated to her a separate lodging, and appointed persons +to wait upon her, and said to her, Know that I have sent thy master +as Sulṭán of El-Baṣrah, and, if God please, I will despatch to him a +dress of honour, and send thee also to him with it.</p> + +<p>As to Noor-ed-Deen, he continued his journey until he entered<span class='pagenum'><a name="Page_424" id="Page_424">424</a></span> +El-Baṣrah, and went up to the palace of the Sulṭán, when he uttered a +loud cry, whereupon the Sulṭán desired him to approach; and when +he came into the presence of the King, he kissed the ground before +him, and produced the letter, and handed it to him. And as soon as +the Sulṭán saw the superscription in the handwriting of the Prince of +the Faithful, he rose upon his feet, and, having kissed it three times, +said, I hear and pay obedience to God (whose name be exalted!) and +to the Prince of the Faithful. He then summoned before him the +four Ḳáḍees,<a href="#VI36" class="fnanchor">36</a> and the Emeers, and was about to divest himself of the +regal office: but, lo, the Wezeer El-Mo'een the son of Sáwee was +before him, and the Sulṭán gave him the letter of the Prince of the +Faithful, and when he saw it, he rent it in pieces, and put it into his +mouth, and chewed it, and threw it down. The Sulṭán, enraged, +cried, Wo to thee! What hath induced thee to act thus?—He +answered, This man hath had no interview with the Khaleefeh nor +with his Wezeer; but is a young wretch, an artful devil, who, having +met with a paper containing the handwriting of the Khaleefeh, hath +counterfeited it, and written what he desired: wherefore then shouldst +thou abdicate the sovereignty, when the Khaleefeh hath not sent to +thee an envoy with a royal autographical mandate; for if this affair +were true, he had sent with him a Chamberlain or a Wezeer; but he +came alone.—What then is to be done? said the Sulṭán. The Wezeer +answered, Send away this young man with me, and I will take charge +of him, and despatch him in company with a Chamberlain to the city +of Baghdád; and if his words be true, he will bring us a royal autographical +mandate and diploma of investiture; and if not true, they will +send him back to us with the Chamberlain, and I will take my revenge +upon my offender.</p> + +<p>When the Sulṭán heard what the Wezeer said, it pleased him; and +the Wezeer took him away,<a href="#VI37" class="fnanchor">37</a> and cried out to the pages, who threw +down Noor-ed-Deen, and beat him until he became insensible. He +then ordered to put a chain upon his feet, and called to the jailer; and +when he came, he kissed the ground before him. This jailer was +named Ḳuṭeyṭ;<a href="#VI38" class="fnanchor">38</a> and the Wezeer said to him, O Ḳuṭeyṭ, I desire that +thou take this person, and cast him into one of the subterranean cells +which are in thy prison, and torture him night and day. The jailer +replied, I hear and obey:—and he put Noor-ed-Deen into the prison, +and locked the door upon him; but after having done this, he gave +orders to sweep a maṣṭabah within the door, and furnished it with a +prayer-carpet and a pillow, and seated Noor-ed-Deen upon it, and<span class='pagenum'><a name="Page_425" id="Page_425">425</a></span> +loosed his chain, and treated him with kindness. The Wezeer every +day sent to him, commanding him to beat him; and the jailer pretended +that he tortured him, while, on the contrary, he treated him +with benignity.</p> + +<p>Thus he continued to do for forty days; and on the forty-first day, +there came a present from the Khaleefeh, and when the Sulṭán saw it, +it pleased him, and he conferred with the Wezeers upon the subject; +but one said, Perhaps this present was designed for the new Sulṭán. +Upon this, the Wezeer El-Mo'een the son of Sáwee remarked, It +were proper to have slain him on his arrival:—and the Sulṭán +exclaimed, Now thou hast reminded me of him, go down and bring +him, and I will strike off his head. The Wezeer replied, I hear and +obey:—and arose, saying, I desire to proclaim throughout the city, +He who wisheth to witness the decapitation of Noor-ed-Deen 'Alee +the son of El-Faḍl the son of Kháḳán, let him come to the palace:—so +that all the people may come to behold it, and I may gratify my +heart, and mortify my enviers. The Sulṭán said, Do what thou wilt. +So the Wezeer descended, full of joy and happiness, and went to the +Wálee, and ordered him to make this proclamation; and when the +people heard the crier, they all grieved and wept, even the boys in the +schools, and the tradesmen in their shops; and numbers of the people +strove together to take for themselves places where they might behold +the spectacle, while others repaired to the prison, to accompany him +thence. The Wezeer then went forth, attended by ten memlooks, to +the prison: and Ḳuṭeyṭ the jailer said to him, What dost thou desire, +O our lord the Wezeer?—Bring forth to me, said the Wezeer, this +young wretch. The jailer replied, He is in a most miserable state from +the excessive beating that I have inflicted upon him. And he entered, +and found him reciting some verses, commencing thus:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Who is there to aid me in my affliction? For my pain hath become intense, and my remedy is scarce procurable!</span> +</div> +</div> + +<p>And the jailer pulled off from him his clean clothes, and, having clad +him in two dirty garments, brought him out to the Wezeer. Noor-ed-Deen +then looked at him, and saw that he was his enemy who had +incessantly desired his destruction; and when he beheld him, he wept, +and said to him, Art thou secure from misfortune? Hast thou not +heard the saying of the poet?—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">They made use of their power, and used it tyrannically; and soon it became as though it never had existed.</span> +</div> +</div> + +<p>O Wezeer, know that God (whose perfection be extolled, and whose<span class='pagenum'><a name="Page_426" id="Page_426">426</a></span> +name be exalted!) is the doer of whatsover He willeth.—O 'Alee, +replied the Wezeer, wouldst thou frighten me by these words? I am +now going to strike off thy head, in spite of the people of El-Baṣrah; +and I will pay no regard to thy counsel; but I will rather attend to +the saying of the poet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Let fortune do whatever it willeth, and bear with cheerful mind the effects of fate.</span> +</div> +</div> + +<p>How excellent also is the saying of another poet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">He who liveth after his enemy a single day, hath attained his desire.</span> +</div> +</div> + +<p>The Wezeer then ordered his pages to convey him on the back of +a mule; whereupon they said to him (being distressed to obey), Suffer +us to stone him and cut him in pieces, though our lives should be +sacrificed in consequence. But he replied, Never do it. Have ye not +heard what the poet hath said:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">A decreed term is my inevitable lot; and as soon as its days have expired, I die.</span> +<span class="i0">If the lions dragged me into their forest, they could not close it while aught of it remained.</span> +</div> +</div> + +<p>So they proceeded to proclaim before Noor-ed-Deen, This is the +smallest recompense of him who forgeth a letter from the Khaleefeh to +the Sulṭán. And they continued to parade him throughout El-Baṣrah +until they stationed him beneath the window of the palace, and in the +place of blood,<a href="#VI39" class="fnanchor">39</a> when the executioner approached him, and said to him, +I am a slave under command; and if thou hast any want, acquaint me +with it, that I may perform it for thee; for there remaineth not of thy +life any more than the period until the Sulṭán shall put forth his face +from the window. And upon this, Noor-ed-Deen looked to the right +and left, and recited these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Is there among you a merciful friend, who will aid me? I conjure you by Allah to answer me!</span> +<span class="i0">My life hath passed, and my death is at hand! Is there any who will pity me, to obtain my recompense,<a href="#VI40" class="fnanchor">40</a></span> +<span class="i0">And consider my state, and relieve my anguish, by a draught of water that my torment may be lightened?</span> +</div> +</div> + +<p>And the people were excited to tears for him; and the executioner took +some water to hand it to him; but the Wezeer arose from his place, +and struck the ḳulleh<a href="#VI41" class="fnanchor">41</a> of water with his hand, and broke it, and called +to the executioner, commanding him to strike off his head; whereupon +he bound Noor-ed-Deen's eyes. The people, however, called out +against the Wezeer, and raised a tumultuous cry against him, and +many words passed between them; and while they were in this state,<span class='pagenum'><a name="Page_427" id="Page_427">427</a></span> +lo, a dust rose, and filled the sky and the open tracts; and when the +Sulṭán beheld it, as he sat in the palace, he said to his attendants, See +what is the news. The Wezeer said, After thou shalt first have +beheaded this man. But the Sulṭán replied, Wait thou until we see +what is the news.</p> + +<div class="figcenter" style="width: 489px; position: relative;"><a name="f164" id="f164"></a><img src="images/fig164.png" width="489" height="509" alt="Enees-el-Jelees and the Khaleefeh and Jaafar" title="Enees-el-Jelees and the Khaleefeh and Jaạfar" /></div> + +<p>Now this dust was the dust of Jaạfar, the Wezeer of the Khaleefeh, +and of his attendants; and the cause of their coming was this:—The +Khaleefeh had passed thirty days without remembering the affair of +'Alee the son of El-Faḍl the son of Kháḳán, and no one mentioned it +to him, until he came one night to the private apartment of Enees-el-Jelees, +and heard her lamenting, as she recited, with a soft voice, the +saying of the poet:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Thine image [is before me] whether distant or near, and my tongue never ceaseth to mention thee.</span> +</div> +</div> + +<p>Her lamentation increased, and lo, the Khaleefeh opened the door, and +entered the chamber, and saw Enees-el-Jelees weeping. On beholding +the Khaleefeh, she fell at his feet, and, having kissed them three times, +recited these two verses:<span class='pagenum'><a name="Page_428" id="Page_428">428</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O thou of pure origin, and of excellent birth; of ripe-fruitful branch, and of unsullied race!</span> +<span class="i0">I remind thee of the promise thy beneficence granted, and far be it from thee that thou shouldst forget it.</span> +</div> +</div> + +<p>The Khaleefeh said to her, Who art thou? She answered, I am the +present given to thee by 'Alee the son of El-Faḍl the son of Kháḳán; +and I request the fulfilment of the promise which thou gavest me, that +thou wouldst send me to him with the honorary gift; for I have now +been here thirty days, and have not tasted sleep. And upon this, the +Khaleefeh summoned Jaạfar El-Barmekee, and said to him, For thirty +days I have heard no news of 'Alee the son of El-Faḍl the son of +Kháḳán, and I imagine nothing less than that the Sulṭán hath killed +him: but, by my head! by the tombs of my ancestors! if any evil +event hath happened to him, I will destroy him who hath been the +cause of it, though he be the dearest of men in my estimation! I +desire, therefore, that thou journey immediately to El-Baṣrah, and +bring me an account of the conduct of the King Moḥammad the son of +Suleymán Ez-Zeynee to 'Alee the son of El-Faḍl the son of Kháḳán.</p> + +<p>So Jaạfar obeyed his commands, and set forth on his journey, and +when he approached, and saw this tumult and crowd, he said, What is +the occasion of this crowd? They related to him, therefore, the situation +in which they were with regard to Noor-ed-Deen; and when he +heard their words, he hastened to go up to the Sulṭán, and, having +saluted him, acquainted him with the cause of his coming, and told +him, that if any evil event had happened to 'Alee Noor-ed-Deen, the +Khaleefeh would destroy him who was the cause of it. He then +arrested the Sulṭán, and the Wezeer El-Mo'een the son of Sáwee, and +gave orders to liberate 'Alee Noor-ed-Deen, and enthroned him as +Sulṭán in the place of the Sulṭán Moḥammad the son of Suleymán +Ez-Zeynee; after which he remained in El-Baṣrah three days, the +usual period of entertainment; and on the morning of the fourth day, +'Alee Noor-ed-Deen said to Jaạfar, I have a longing desire to see the +Prince of the Faithful. So Jaạfar said to the King Moḥammad the +son of Suleymán, Prepare thyself for travelling; for we will perform +the morning-prayers, and depart to Baghdád. He replied, I hear and +obey:—and they performed the morning-prayers, and mounted all +together, with the Wezeer El-Mo'een the son of Sáwee, who now +repented of what he had done. As to 'Alee Noor-ed-Deen, he rode by +the side of Jaạfar: and they continued their journey until they arrived +at Baghdád, the Abode of Peace.<span class='pagenum'><a name="Page_429" id="Page_429">429</a></span></p> + +<p>They then presented themselves before the Khaleefeh, and related +to him the case of Noor-ed-Deen; whereupon the Khaleefeh addressed +him, saying, Take this sword, and strike off with it the head of thine +enemy. And he took it, and approached El-Mo'een the son of Sáwee; +but he looked at him, and said to him, I did according to my nature, +and do thou according to thine. And Noor-ed-Deen threw down the +sword from his hand, and, looking towards the Khaleefeh, said, O +Prince of the Faithful, he hath beguiled me. So the Khaleefeh said, +Do thou leave him:—and he said to Mesroor, O Mesroor, advance +thou, and strike off his head. Mesroor, therefore, did so: and upon +this, the Khaleefeh said to 'Alee the son of El-Faḍl the son of Khákán, +Request of me what thou wilt. He replied, O my lord, I have no +want of the sovereignty of El-Baṣrah, and desire nothing but to have +the honour of serving thee.—Most willingly I assent, said the +Khaleefeh:—and he summoned the damsel, and when she had come +before him, he bestowed favours upon them both: he gave to them +one of the palaces of Baghdád, and assigned to them regular allowances, +and made Noor-ed-Deen one of his companions at the table; +and he remained with him until death overtook him.</p> + +<div class="figcenter" style="width: 406px; position: relative;"><a name="f165" id="f165"></a><img src="images/fig165.png" width="406" height="483" alt="Tail-piece to Chapter VI." title="Tail-piece to Chapter VI." /></div> +<hr /> +<p><span class='pagenum'><a name="Page_430" id="Page_430">430</a></span></p> +<div class="figcenter" style="width: 600px; position: relative;"><a name="f166" id="f166"></a><img src="images/fig166.png" width="600" height="223" alt="Head-piece to Notes to Chapter VI." title="Head-piece to Notes to Chapter VI." /></div> + +<h5>NOTES TO CHAPTER SIXTH.</h5> + +<p><span class="smcap">Note <a name="VI1" id="VI1">1.</a></span> In the old version, the person here named Enees-el-Jelees is called "The +Fair Persian;" but I do not find her so described in any copy of the original. The +name here given to her may be rendered "the Companion's Cheerer;" "Enees" being +a term applied to any person or thing serving as an agreeable, cheering companion; +and "Jelees" signifying "a companion," or "one in the habit of sitting with another."</p> + +<p><span class="smcap">Note <a name="VI2" id="VI2">2.</a></span> "Khaṭṭeeyeh" is derived from "khaṭṭ," which signifies "writing," but +which is also the name of a place (Khaṭṭ Hejer) in the province of El-Baḥreyn, a +famous mart for spears. Of the figure of speech employed in the couplet in which this +word occurs (considered by the Arabs an elegant mode of ætiology, and called by them +"ḥosn et-taạleel") my sheykh gives the following example in a marginal note:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"And the rain fell not but for the purpose of kissing the ground before thee."</span> +</div> +</div> + +<p><span class="smcap">Note <a name="VI3" id="VI3">3.</a></span> "El-Mo'een" signifies "the Aider," or "the Assistant."</p> + +<p><span class="smcap">Note <a name="VI4" id="VI4">4.</a></span> "El-Faḍl," signifying "the Excellence," is here, as a proper name, an +abbreviation of "Faḍl-ed-Deen," "the Excellence of the Religion."</p> + +<p><span class="smcap">Note <a name="VI5" id="VI5">5.</a></span> This phrase (a person of auspicious aspect<a name="FNanchor_345" id="FNanchor_345"></a><a href="#Footnote_345" class="fnanchor">345</a>) is often used by the modern +Arabs and the Turks, and signifies "a virtuous or beneficent man."</p> + +<p><span class="smcap">Note <a name="VI6" id="VI6">6.</a></span> This answer is not to be understood in its literal sense; it has become a +common form of speech which an Arab often uses for the purpose of obtaining something +more than he would venture to demand.</p> + +<p><span class="smcap">Note <a name="VI7" id="VI7">7.</a></span> "May it be favourable," or "——beneficial," is a compliment usually +addressed to a person who has just been to the bath, and to a man who has just had his +head shaved. The reply is, "May God bestow favours upon thee."</p> + +<p><span class="smcap">Note <a name="VI8" id="VI8">8.</a></span>—<i>On the Law respecting Murder and unintentional Homicide.</i> The Ḳur-án +ordains that murder shall be punished with death; or, rather, that the free shall die for +the free, the slave for the slave, and a woman for a woman; or that the perpetrator of +the crime shall pay, to the heirs of the person whom he has killed, if they will allow it, +a fine, which is to be divided according to the laws of inheritance.<a name="FNanchor_346" id="FNanchor_346"></a><a href="#Footnote_346" class="fnanchor">346</a> It also ordains, that +unintentional homicide shall be expiated by freeing a believer from slavery, and paying, +to the family of the person killed, a fine, unless they remit it.<a name="FNanchor_347" id="FNanchor_347"></a><a href="#Footnote_347" class="fnanchor">347</a> But these laws are +amplified and explained by the same book and by the Imáms.—A fine is not to be +accepted for murder unless the crime has been attended by some palliating circumstance. +This fine, the price of blood, is a hundred camels; or a thousand deenárs +(about 500<i>l.</i>) from him who possesses gold; or, from him who possesses silver, twelve +thousand dirhems<a name="FNanchor_348" id="FNanchor_348"></a><a href="#Footnote_348" class="fnanchor">348</a> (about 300<i>l.</i>). This is for killing a free man; for a woman, half +<span class='pagenum'><a name="Page_431" id="Page_431">431</a></span>that sum; for a slave, his or her value, but that must fall short of the price of blood for +the free. A person unable to free a believer must fast two months as in Ramaḍán. +The accomplices of a murderer are liable to the punishment of death. By the Sunneh +also, a man is obnoxious to capital punishment for the murder of a woman; and by the +Ḥanafee law, for the murder of another man's slave. But he is exempted from this +punishment who kills his own child or other descendant, or his own slave, or his son's +slave, or a slave of whom he is part-owner: so also are his accomplices: and according +to Esh-Sháfe'ee, a Muslim, though a slave, is not to be put to death for killing an infidel, +though the latter be free. A man who kills another in self-defence, or to defend his +property from a robber, is exempt from all punishment. The price of blood is a debt +incumbent on the family, tribe, or association, of which the homicide is a member. It +is also incumbent on the inhabitants of an enclosed quarter, or the proprietor or proprietors +of a field, in which the body of a person killed by an unknown hand is found; +unless the person has been found killed in his own house.</p> + +<p>Hence it appears, that the punishment with which the Wezeer El-Faḍl threatened +his son is not to be regarded as a grave criminal act; especially when we consider the +nature of the son's offence: for the slave was the property of the king, and it was not +allowable to any other man even to see her without his permission. Many of the characters +depicted in the present work would seem incongruous in the extreme, if judged +according to European notions of justice and other moral qualities.</p> + +<p><span class="smcap">Note <a name="VI9" id="VI9">9.</a></span> "The two professions of the faith," "There is no deity but God," and +"Moḥammad is God's Apostle," are generally repeated by a dying Muslim.</p> + +<p><span class="smcap">Note <a name="VI10" id="VI10">10.</a></span> This is said to imply (as my sheykh has remarked in a marginal note) +that El-Faḍl was a charitable person who bestowed pensions upon the professors of the +Ḳur-án and of science. There are many among the modern Muslims who do so, and +numbers also who found and endow public schools.</p> + +<p><span class="smcap">Note <a name="VI11" id="VI11">11.</a></span>—<i>On the Washing, Shrouding, and Burial of the Dead.</i> The ceremonies +attendant upon death and burial are nearly the same in the cases of men and women. +The face or the head of the dying person is turned towards the direction of Mekkeh. +When the spirit is departing, the eyes are closed; and then, or immediately after, the +women of the house commence a loud lamentation, in which many of the females of the +neighbourhood generally come to join. Hired female mourners are also usually employed; +each of whom accompanies her exclamations of "Alas for him!" &c., by beating a tambourine. +If possible, the corpse is buried on the day of the death; but when this +cannot be done, the lamentation of the women is continued during the ensuing night; +and a recitation of several chapters, or of the whole, of the Ḳur-án is performed by one +or more men hired for the purpose.</p> + +<p>The washing consists, first, in the performance of the ordinary ablution which is +preparatory to prayer, with the exception of the cleansing of the mouth and nose; and +secondly, in an ablution of the whole body with warm water and soap, or with water in +which some leaves of the lote-tree have been boiled. The jaw is bound up, the eyes are +closed, and the nostrils &c., are stuffed with cotton; and the corpse is sprinkled with a +mixture of water, pounded camphor, dried and pounded leaves of the lote-tree, and +sometimes other dried and pulverized leaves, &c., and with rose-water. The ankles are +bound together; and the hands placed upon the breast.</p> + +<p>The grave-clothing of a poor man consists of a piece or two of cotton, or a kind of +bag: but the corpse of a man of wealth is generally wrapped first in muslin; then, in +cotton cloth of a thicker texture; next, in a piece of striped stuff of silk and cotton +intermixed, or in a ḳafṭán (a long vest) of similar stuff, merely stitched together; and +over these is wrapped a Kashmeer shawl. The colours most approved for the grave-clothes +are white and green. The body thus shrouded is placed in a bier, which is +usually covered with a Kashmeer shawl, and borne on the shoulders of three or four +men, generally friends of the deceased.<span class='pagenum'><a name="Page_432" id="Page_432">432</a></span></p> + +<p>There are some slight differences in the funeral-ceremonies observed in different +Arab countries; but a sufficient notion of them will be conveyed by briefly describing +those which prevail in Cairo. The procession to the tomb is generally headed by a +number of poor men, mostly blind, who, walking two and two, or three and three, +together, chant, in a melancholy tone, the profession (or two professions) of the faith, +mentioned above (in Note 9), or sometimes other words. They are usually followed by +some male relations and friends of the deceased; and these, by a group of schoolboys, +chanting in a higher tone, and one of them bearing a copy of the Ḳur-án, or of one of +its thirty sections, placed upon a kind of desk formed of palm-sticks, and covered with +an embroidered kerchief. Then follows the bier, borne head-foremost. Friends of the +deceased relieve one another in the office of carrying it; and casual passengers often +take part in this service, which is esteemed highly meritorious. Behind the bier walk +the female mourners, composing a numerous group, often more than a dozen; or, if of +a wealthy family, they ride. Each of those who belong to the family of the deceased +has a strip of cotton stuff or muslin, generally blue, bound round her head, over the +head-veil, and carries a handkerchief, usually dyed blue (the colour of mourning), which +she sometimes holds over her shoulders, and at other times twirls with both hands over +her head or before her face, while she cries and shrieks almost incessantly; and the +hired female mourners, accompanying the group, often celebrate the praises of the +deceased in the manner described in the preceding tale, though this was forbidden by +the Prophet.—The funeral-procession of a man of wealth is sometimes preceded by +several camels, bearing bread and water to give to the poor at the tomb; and closed by +the led horses of some of the attendants, and by a buffalo or other animal to be sacrificed +at the tomb, where its flesh is distributed to the poor, to atone for some of the +minor sins of the deceased.<a name="FNanchor_349" id="FNanchor_349"></a><a href="#Footnote_349" class="fnanchor">349</a></p> + +<p>The bier used for conveying the corpse of a boy or a female has a cover of wood, over +which a shawl is spread; and at the head is an upright piece of wood: upon the upper +part of this, in the case of a boy, is fixed a turban, with several ornaments of female +head-dress; and in the case of a female, it is similarly decked, but without the turban.</p> + +<p>A short prayer is recited over the dead, either in a mosque or in a place particularly +dedicated to this service in, or adjacent to, the burial-ground. The body is then +conveyed, in the same manner as before, to the tomb. This is a hollow, oblong vault, +one side of which faces the direction of Mekkeh, generally large enough to contain four +or more bodies, and having an oblong monument of stone or brick constructed over it, +with a stela at the head and foot. Upon the former of these two stelæ (which is often +inscribed with a text from the Ḳur-án, and the name of the deceased, with the date of +his death), a turban, cap, or other head-dress, is sometimes carved, shewing the rank or +class of the person or persons buried beneath; and in many cases, a cupola supported +by four walls, or by columns, &c., is constructed over the smaller monument. The +body is laid on its right side, or inclined by means of a few crude bricks, so that the +face is turned towards Mekkeh; and a person is generally employed to dictate to the +deceased the answers which he should give when he is examined by the two angels +Munkar and Nekeer, whom I have mentioned in No. 21 of the Notes to the Introduction. +If the funeral be that of a person of rank or wealth, the bread and water &c. before +mentioned are then distributed to the poor.<a name="FNanchor_350" id="FNanchor_350"></a><a href="#Footnote_350" class="fnanchor">350</a></p> + +<p>The principal ceremonies observed <i>after</i> the funeral have been described in Note 15 +to Chapter iv.</p> + +<p><span class="smcap">Note <a name="VI12" id="VI12">12.</a></span> "The lord (or chief) of the first and the last among mankind" is one of +the many appellations of honour given by the Muslims to their Prophet.</p> + +<p><span class='pagenum'><a name="Page_433" id="Page_433">433</a></span></p> +<p><span class="smcap">Note <a name="VI13" id="VI13">13.</a></span> My sheykh remarks, that this is said merely to excite men to generosity; +for literally it is not true, as is shown by the memorable example of Kaạb the son of +Mámeh, who preferred giving the water with which he was provided to another, and in +consequence himself died of thirst.</p> + +<p><span class="smcap">Note <a name="VI14" id="VI14">14.</a></span> We are not to understand that such a slave as Enees-el-Jelees was +exposed to the public gaze in a market to which all persons indiscriminately were +admitted (for this would be at variance with Eastern usages); but in a special mart +to which none were allowed access but persons of wealth who expressed a desire to +purchase.</p> + +<p><span class="smcap">Note <a name="VI15" id="VI15">15.</a></span>—<i>On Kissing the Ground, as a Mode of Obeisance.</i> This and several other +passages in the present work shew that we are often to understand the expression +"kissing the ground before a person" as signifying "touching the ground, and then +the lips and forehead, or turban, with the right hand;" and I believe this expression +should <i>generally</i> be so understood. When I wrote the fourteenth note to the Introduction, +I inclined to a contrary opinion, chiefly from recollecting to have read the following +translation of a passage of El-Maḳreezee, by the learned De Sacy:—"Ce khalife +[El-Ḥákim] ordonna qu'à l'avenir on ne baiseroit plus la terre devant lui; que personne, +en le saluant dans les marches publiques, ne baiseroit sa main ou son etrier, parce que +cette coutume de se <i>prosterner</i> devant une créature étoit une invention des Grecs."<a name="FNanchor_351" id="FNanchor_351"></a><a href="#Footnote_351" class="fnanchor">351</a> +But on referring to the original, I find that the words which he renders "cette coutume +de se prosterner" signify literally "the bending towards the ground." I suppose, +therefore, that his deviating from the literal sense in one case was owing to his adhering +to it in another; and not meeting with the proof which I had fancied to exist of his +being right, I venture to differ from him in this instance, without fear of being suspected +of arrogance, as the kind of obeisance above described is <i>often</i> called "kissing the +ground" both by the Arabs and the Persians. I should add that, except in the +house, I do not remember to have ever seen the ground actually touched, but nearly so, +in making this obeisance, which is still called "kissing the ground" when thus imperfectly +performed.</p> + +<p><span class="smcap">Note <a name="VI16" id="VI16">16.</a></span> By this is meant, a place where mud was kneaded to be employed in +building. The mortar generally used in the construction of Arab houses is composed of +mud in the proportion of one-half, with a fourth part of lime, and the remaining part +of the ashes of straw and rubbish.</p> + +<p><span class="smcap">Note <a name="VI17" id="VI17">17.</a></span> See the note immediately preceding.</p> + +<p><span class="smcap">Note <a name="VI18" id="VI18">18.</a></span> In Arabic, "bursh." This kind of mat, composed of palm-leaves (and +sometimes, I believe, of the coarse grass mentioned in the next note), is used by the +poor to sit upon.</p> + +<p><span class="smcap">Note <a name="VI19" id="VI19">19.</a></span> This kind of grass, called in Arabic "ḥalfeh," and more properly "ḥalfà" +(by botanists, poa multiflora, and poa cynosyroïdes), and the "'áḳool" (or hedysarum +alhagi), overspread spontaneously most of the alluvial tracts in Egypt which are above +the reach of the inundation, and in consequence left uncultivated. The former is used +in the manufacture of coarse mats, and the latter serves as pasture for camels. The +Wezeer, by taking the round mat and the two bundles of ḥalfà, seems to indicate that +he is degraded to a condition as low as that of a maker of coarse mats. [The practice +mentioned in the passage to which this note refers is aptly illustrated in El-Maḳreezee's +Khiṭaṭ. In his description of the palaces of the Fáṭimee Khaleefehs, he says, +"There was in the Great Palace a place known by the name of the Saḳeefeh, where +complainants of injustice used to station themselves; and it was a custom of the Khaleefeh +to sit there every night, for those of the complainants of injustice who might come to him. +When any one, therefore, was wronged, he would stand under the Saḳeefeh, and say, in +<span class='pagenum'><a name="Page_434" id="Page_434">434</a></span>a loud voice, 'There is no deity but God, Moḥammad is the Apostle of God, 'Alee is the +Friend (Welee) of God;' and the Khaleefeh would hear him, and command him to be +brought to him, or he would intrust his case to the Wezeer," &c.—<span class="smcap">Ed.</span>]</p> + +<p><span class="smcap">Note <a name="VI20" id="VI20">20.</a></span> The boats used by the Arabs in the navigation of rivers are generally +moored by means of a rope attached to a stake which is driven into the bank.</p> + +<p><span class="smcap">Note <a name="VI21" id="VI21">21.</a></span> By "children of the road" are meant "travellers."</p> + +<p><span class="smcap">Note <a name="VI22" id="VI22">22.</a></span> See Note 55 to Chapter iii.</p> + +<p><span class="smcap">Note <a name="VI23" id="VI23">23.</a></span> The word which I render elevated (mo'allaḳah) is applied to a structure +raised upon columns or pillars, &c.</p> + +<p><span class="smcap">Note <a name="VI24" id="VI24">24.</a></span> The "ghaḍà" is a tree of a very inflammable nature, which, in burning, +gives out a fierce heat. It grows chiefly in sandy tracts, and is described as resembling +the "athl" (or tamarisk), but as being smaller than this tree.</p> + +<p><span class="smcap">Note <a name="VI25" id="VI25">25.</a></span>—<i>On Shaving the Head.</i> I do not know when the custom of shaving the +head became general among the Arabs of the towns; but from a remark of Es-Suyooṭee, +I think it was not so common about the commencement of the tenth century +of the Flight (that is, about the period which this work best illustrates) as it is at +present, when it is almost universal among all classes; for in his time, its legality was +doubted. He writes thus:—"The Imán El-Ghazálee hath said, 'There is no harm in +it in the case of him whose object is cleanliness:' and the apparent sense of his words +is, that it is improper in him who desireth to beautify himself for any worldly purpose, +as is done by people of bad disposition."<a name="FNanchor_352" id="FNanchor_352"></a><a href="#Footnote_352" class="fnanchor">352</a> It is added in a marginal note in the copy +from which I translate this, "Persons differ respecting the shaving of the head. The +opinion generally prevailing is, that it is improper to him who wears not a turban, and +allowable to him who does wear one, since he has a substitute:"—"that it is also lawful, +unquestionably, in the case of any disease of the head:"—and "that the hanging of the +rosary to the neck, and the shaving of the head without a legal necessity, are innovations,"—Hároon +Er-Rasheed generally wore the hair of his head sufficiently long to +reach below his ears; but shaved it when he performed the pilgrimage;<a name="FNanchor_353" id="FNanchor_353"></a><a href="#Footnote_353" class="fnanchor">353</a> and many +other Muslims in early times did the same. Those who shave the head generally leave +a small tuft upon the crown; but most persons of the literary and religious professions, +and many others, disapprove of this tuft.</p> + +<p><span class="smcap">Note <a name="VI26" id="VI26">26.</a></span> By the term "sheykhs" we are here to understand "persons of sanctity +and of learning." See Note 9 to Chapter i.</p> + +<p><span class="smcap">Note <a name="VI27" id="VI27">27.</a></span> By "the shining moon" is meant "the beautiful cup-bearer, whose face +is like the shining moon."</p> + +<p><span class="smcap">Note <a name="VI28" id="VI28">28.</a></span> The Muslims believe that a blessing is derived from witnessing and hearing +the devout exercises, recitations, &c., of holy men.</p> + +<p><span class="smcap">Note <a name="VI29" id="VI29">29.</a></span> The "jubbeh" worn in Eastern countries, is a long outer vest, with +sleeves which reach nearly to the wrist. It is now generally made of cloth, and is worn +by most tradesmen and other persons of the middle and higher classes. It differs +somewhat in form in different countries.</p> + +<p><span class="smcap">Note <a name="VI30" id="VI30">30.</a></span> The "melwaṭah" is a garment of which I was unable to obtain a +description until I inquired of my friend Mr. Salamé, who informed me that it was the +name of a large outer garment which used to be worn over the farajeeyeh. But I +afterwards found it stated in one of the marginal notes to a later tale, that the term +above mentioned is now pronounced "mellooṭah," and is applied in the present day to +an article of dress of cloth or other costly material; particularly to a jubbeh; but that +<span class='pagenum'><a name="Page_435" id="Page_435">435</a></span>it is also employed, in allusion to a jubbeh, &c., in a contemptuous sense, or, as I infer, +ironically.</p> + +<p><span class="smcap">Note <a name="VI31" id="VI31">31.</a></span> See Note 41 to Chapter iv.</p> + +<p><span class="smcap">Note <a name="VI32" id="VI32">32.</a></span> The "lithám" is a piece of drapery with which a Bedawee often covers +the lower part of his face. It frequently prevents his being recognised by another Arab +who might make him a victim of blood-revenge; and is a means of disguise seldom +employed but by Arabs of the desert.</p> + +<p><span class="smcap">Note <a name="VI33" id="VI33">33.</a></span> The meaning is, that the act would speak for itself, and be long remembered; +that the grave of the fisherman would be pointed out as that of one to whom +the Khaleefeh had shewn signal favours.</p> + +<p><span class="smcap">Note <a name="VI34" id="VI34">34.</a></span> It is a common custom of Arabs of the lower orders to put the money +which they receive, especially when it is the first of the day's gains, to the lips and +forehead before depositing it in the pocket; and the same is sometimes done by persons +of the middle class.</p> + +<p><span class="smcap">Note <a name="VI35" id="VI35">35.</a></span> Literally, "twenty nuṣfs." See Note 17 to Chapter iii.</p> + +<p><span class="smcap">Note <a name="VI36" id="VI36">36.</a></span> These are the Ḳáḍees of the four great sects, or persuasions, of the +Sunnee Muslims. See Note 1 to the Introduction.</p> + +<p><span class="smcap">Note <a name="VI37" id="VI37">37.</a></span> The words "and the Wezeer took him away" are omitted in the Cairo +edition.</p> + +<p><span class="smcap">Note <a name="VI38" id="VI38">38.</a></span> "Ḳuṭeyṭ" is the diminutive of "ḳiṭṭ," <i>vulgo</i> "ḳuṭṭ," a "cat," and properly +a "he-cat."</p> + +<p><span class="smcap">Note <a name="VI39" id="VI39">39.</a></span> The words which I translate "the place of blood" literally signify "the +place of the stagnation of blood;" and are applied to the usual place of decapitation, +because the blood is left there to soak into the ground.</p> + +<p><span class="smcap">Note <a name="VI40" id="VI40">40.</a></span> The recompense here alluded to is one to be received at the final retribution; +not in the present life.</p> + +<p><span class="smcap">Note <a name="VI41" id="VI41">41.</a></span> This kind of "ḳulleh " is a small, porous, earthen bottle, with a wide +mouth. Some specimens of it are figured beneath.</p> + +<div class="figcenter" style="width: 417px; position: relative;"><a name="f167" id="f167"></a><img src="images/fig167.png" width="417" height="293" alt="Tail-piece to Notes to Chapter VI." title="Tail-piece to Notes to Chapter VI." /></div> +<hr /> +<div class="footnote"><p><a name="Footnote_344" id="Footnote_344"></a><a href="#FNanchor_344"><span class="label">344</span></a> See De Sacy, Chrestomathie Arabe, vol. ii. pp. 99 and 120, 2nd ed.</p></div> + +<div class="footnote"><p><a name="Footnote_345" id="Footnote_345"></a><a href="#FNanchor_345"><span class="label">345</span></a> In Arabic, "maḥḍaru kheyrin" (vulg., "maḥḍar +kheyr"); in Turkish, "neek maḥẓar."</p></div> + +<div class="footnote"><p><a name="Footnote_346" id="Footnote_346"></a><a href="#FNanchor_346"><span class="label">346</span></a> Ch. ii. v. 173.</p></div> + +<div class="footnote"><p><a name="Footnote_347" id="Footnote_347"></a><a href="#FNanchor_347"><span class="label">347</span></a> Ch. iv. v. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_348" id="Footnote_348"></a><a href="#FNanchor_348"><span class="label">348</span></a> Or, according to some, ten thousand dirhems.</p></div> + +<div class="footnote"><p><a name="Footnote_349" id="Footnote_349"></a><a href="#FNanchor_349"><span class="label">349</span></a> More than one is unusual; but, at the funeral +of Moḥammad 'Alee Báshà, which I witnessed in +Cairo, about eighty buffaloes were thus driven +in the procession: in the narrow streets of +the city, however, many of them disappeared, +one after another, so that few reached the tomb.—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_350" id="Footnote_350"></a><a href="#FNanchor_350"><span class="label">350</span></a> If the reader desire more detailed information +on the subject of this note, I refer him to my work +on the Modern Egyptians, vol. ii. ch. xv.</p></div> + +<div class="footnote"><p><a name="Footnote_351" id="Footnote_351"></a><a href="#FNanchor_351"><span class="label">351</span></a> Chrestomathie Arabe, vol. i. p. 106; 2nd ed.</p></div> + +<div class="footnote"><p><a name="Footnote_352" id="Footnote_352"></a><a href="#FNanchor_352"><span class="label">352</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaäh-hil, sect. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_353" id="Footnote_353"></a><a href="#FNanchor_353"><span class="label">353</span></a> Elmacini Historia Saracenica, page 120.</p></div> +<hr /> +<p><span class='pagenum'><a name="Page_436" id="Page_436">436</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f168" id="f168"></a><img src="images/fig168.png" width="600" height="520" alt="Head-piece to Chapter VII." title="Head-piece to Chapter VII." /></div> + +<h4>CHAPTER VII.</h4> + +<h6>COMMENCING WITH PART OF THE THIRTY-SIXTH NIGHT, AND ENDING +WITH PART OF THE FORTY-FOURTH.</h6> + +<hr /> +<h5>THE STORY OF GHÁNIM THE SON OF EIYOOB, THE DISTRACTED +SLAVE OF LOVE.</h5> + +<p>It hath been told me, O happy King, said Shahrazád, that there +was, in ancient times, a certain merchant of Damascus,<a href="#VII1" class="fnanchor">1</a> possessed of +wealth, who had a son like the moon at the full, of eloquent tongue, +called Ghánim the son of Eiyoob,<a href="#VII2" class="fnanchor">2</a> the Distracted Slave of Love; and +this son had a sister, named Fitneh,<a href="#VII3" class="fnanchor">3</a> on account of her excessive beauty +and loveliness. Their father died, leaving them large property, among +which were a hundred loads<a href="#VII4" class="fnanchor">4</a> of silk and brocade, and bags<a href="#VII5" class="fnanchor">5</a> of musk, +and upon these loads was written, This is intended for Baghdád:—it +having been his desire to journey to that city.</p> + +<p>So, when God (whose name be exalted!) had taken his soul, and<span class='pagenum'><a name="Page_437" id="Page_437">437</a></span> +some time had elapsed, his son took these loads, and journeyed with +them to Baghdád.—This was in the time of Hároon Er-Rasheed.—He +took leave of his mother and relations and townspeople before his +departure, and went forth, placing his dependence upon God (whose +name be exalted!), and God decreed him safety, so that he arrived at +Baghdád, whither there travelled in his company a party of merchants. +He hired for himself a handsome house, and furnished it with carpets +and cushions, and suspended curtains in it; and there he deposited +those loads, together with the mules and camels, and remained until +he had rested himself; and the merchants of Baghdád, and its great +men, came and saluted him. He then took a wrapper containing ten +pieces of costly stuff, with the prices written upon them, and went +forth with them to the market of the merchants, who met him and +saluted him, treated him with honour and welcomed him, and seated +him at the shop of the Sheykh of the market; and he sold the pieces, +gaining, for every piece of gold, two. So Ghánim rejoiced; and he +proceeded to sell the stuffs by little and little, and continued to do so +for a whole year.</p> + +<p>After this, on the first day of the following year, he came to the +same market, but found its gate shut, and, inquiring the cause of this, +he was answered, One of the merchants hath died, and all the rest of +them have gone to walk in his funeral-procession. Wilt thou then, +added his informant, gain a recompense<a href="#VII6" class="fnanchor">6</a> by walking with them?—He +replied, Yes;—and he asked respecting the place of the funeral. So +they guided him thither; and he performed the ablution,<a href="#VII7" class="fnanchor">7</a> and walked +with the other merchants until they arrived at the place of prayer, +where they prayed over the dead. The merchants then walked all +together before the corpse to the burial-ground, Ghánim following +them, until the procession arrived at the burial-ground outside the +city, and they proceeded among the tombs until they came to that in +which the corpse was to be deposited. They found that the family of +the deceased had pitched a tent over the tomb, and placed there the +candles and lamps; and they buried the dead, and the readers sat +reciting the Ḳur-án at the tomb. The merchants sat with them; and +so also did Ghánim the son of Eiyoob; but he was overcome by bashfulness, +saying within himself, I cannot quit them until I have departed +with them. They sat listening to the recitation of the Ḳur-án until +the period of nightfall, when the servants placed before them the +supper and sweetmeats, and they ate till they were satisfied, and washed +their hands, and resumed their seats.<span class='pagenum'><a name="Page_438" id="Page_438">438</a></span></p> + +<p>The heart of Ghánim was now troubled with reflections upon his +merchandize, and he was fearful of the thieves, and said within himself, +I am a stranger, and suspected of possessing wealth, and if I pass +the night far away from my abode, the thieves will steal the money and +the loads. So, fearing for his property, he arose and went forth from +among the company, asking their leave to depart on account of some +business that he had to transact, and followed the beaten track until +he came to the gate of the city: but it was then midnight, and he +found the gate of the city shut, and saw no one coming or going, and +heard not a sound save the barking of the dogs, and the howling of +the wolves; whereupon he exclaimed, There is no strength nor power +but in God! I was in fear for my property, and came hither on +account of it, and have found the gate shut, and now I have become +in fear for my life!—He then returned to seek for himself a place in +which to sleep until the morning: and, finding a private burial-place +enclosed by four walls, with a palm-tree within it, and a gate-way of +hard stone, open, he entered it, and desired to sleep; but sleep came +not to him.</p> + +<p>Tremor and gloom overcame him, thus lying among the tombs, +and he rose upon his feet, and, opening the door, looked out, and +beheld a light gleaming in the distance in the direction of the city-gate +He advanced a few steps, and saw the light approaching in the +way which led to the burial-place in which he was taking refuge; +whereupon Ghánim feared for himself, and hastily closed the door, and +climbed up into the palm-tree, and concealed himself in the midst of +its branches. The light continued to approach the tomb by little and +little until it came very near; and as he looked attentively at it, he +perceived three black slaves, two of whom were bearing a chest, the +other having in his hand an adze and a lantern; and as they drew +near, one of the two slaves who were bearing the chest said, What aileth +thee, O Ṣawáb?<a href="#VII8" class="fnanchor">8</a>—to which the other of the two replied, What aileth +thee, O Káfoor?<a href="#VII9" class="fnanchor">9</a> The former rejoined, Were we not here at the hour +of nightfall, and did we not leave the door open?—Yes, answered the +other: what thou sayest is true.—See then, resumed the first speaker, +it is shut and barred.—Upon this, the third, who was carrying the +adze and light, and whose name was Bakheet,<a href="#VII10" class="fnanchor">10</a> said, How small is +your sense! Know ye not that the owners of the gardens go forth +from Baghdád and repair hither, and, evening overtaking them, enter +this place, and shut the door upon themselves, through fear, lest the +blacks, like ourselves, should take them and roast them and eat<span class='pagenum'><a name="Page_439" id="Page_439">439</a></span> +them?<a href="#VII11" class="fnanchor">11</a>—Thou hast spoken truth, they answered; but there is none +among us of less sense than thyself.—Verily, he replied, ye will not +believe me until we enter the burial-place and find some one in it: and +I imagine that, if any one be in it, and have seen the light, he hath +betaken himself to the top of the palm-tree.</p> + +<div class="figcenter" style="width: 414px; position: relative;"><a name="f169" id="f169"></a><img src="images/fig169.png" width="414" height="518" alt="Ghánim in the Palm-tree" title="Ghánim in the Palm-tree" /></div> + +<p>When Ghánim heard these words of the slave, he said within himself, +How cunning is this slave! May Allah disgrace the blacks for +their malice and villainy! There is no strength nor power but in God, +the High, the Great! What will deliver me from this difficulty?—The +two who were bearing the chest then said to him who had the +adze, Climb over the wall, and open to us the door, O Bakheet; for +we are fatigued with carrying the chest upon our necks: and if thou +open to us the door, we will give thee one of the persons whom we +take, and we will fry him for thee excellently, so that not a drop of his +fat shall be lost. But he replied, I am afraid of a thing that my +little sense hath suggested to me: let us throw over the chest behind +the door; for it is our deposite. They said to him, If we throw it, it<span class='pagenum'><a name="Page_440" id="Page_440">440</a></span> +will break.—I am afraid, he rejoined, that there may be, within the +tomb, robbers who slay men and steal their property; for when evening +overtaketh them they enter these places to divide what they have +taken.—O thou of little sense, exclaimed the two others; can they +enter here?—They then put down the chest, and climbed up the wall, +and descended, and opened the door, while the third slave, Bakheet, +stood waiting for them with the light, and a basket containing some +plaster: after which they seated themselves, having closed the door; +and one of them said, O my brother, we are tired with walking and +taking up and putting down, and opening the door and shutting it, +and it is now midnight, and we have not strength remaining to open +the tomb and to bury the chest; wherefore we will sit here three hours +to rest ourselves, and then rise and accomplish our business: but each +of us shall in the mean time tell his story, and relate all that hath +happened to him from beginning to end. So the first, who carried the +light, told his story; but it was of a nature unfit to be here repeated;<a href="#VII12" class="fnanchor">12</a> +after which, another of the slaves thus began.</p> + +<h5>THE STORY OF THE SLAVE KÁFOOR.<a href="#VII13" class="fnanchor">13</a></h5> + +<p>Know, O my brothers, that I was, at the commencement of my +career, a boy of eight years, and I used to tell one lie to the slave-merchants +every year, so that they fell out with each other in consequence, +and the slave-merchant my master, becoming impatient of me, +committed me to the broker, desiring him to cry, Who will buy this +slave with his fault? He was therefore asked, What is his fault?—and +answered, He telleth one lie every year. And a merchant +approached the broker, and said to him, How much have they bidden +for this slave with his fault? He answered, They have bidden six +hundred pieces of silver.—Then thou shalt have twenty for thyself, +replied the merchant. So the broker introduced him to the slave-merchant, +who received from him the money, and the broker conveyed +me to the dwelling of the merchant, and took his brokerage.</p> + +<p>The merchant clad me in a dress suitable to my condition, and I +continued with him for the remainder of the year, until the new year +commenced with prosperity. It was a blessed year, plenteous in the +produce of the earth, and the merchants began to give entertainments, +every day one taking his turn to do so, until it was my master's turn +to give an entertainment in a garden within the city. So he went,<span class='pagenum'><a name="Page_441" id="Page_441">441</a></span> +and the other merchants also, and he took for them what they required +of food and other provisions, and they sat eating and drinking and +carousing till noon, when my master wanted something from the house, +and said, O slave, mount the mule, and go to the house, and bring, +from thy mistress, such a thing, and return quickly.</p> + +<p>I obeyed, therefore, and went to the house; but when I approached +it, I shrieked out, and shed tears; whereupon the people of the quarter +assembled together, old and young; and my master's wife and +daughters, hearing my cry, opened the door, and asked me what was +the matter. I answered them, My master was sitting beneath an old +wall, he and his friends, and it fell upon them; and when I beheld +what happened to them, I mounted the mule, and came in haste to +inform you. And when his children and wife heard these words, they +shrieked, and tore their clothes, and slapped their faces, and the neighbours +came to them. Then my master's wife overturned the furniture +of the house, one thing upon another, and pulled down its shelves, +and broke its shutters and its windows, and smeared its walls with +mud and indigo, and said to me. Wo to thee, O Káfoor! Come +hither and help me, and demolish these cupboards, and smash these +vessels and this China-ware.—So I went to her, and destroyed with +her the shelves of the house and all that was upon them, and its cupboards +and what they contained, and went about over the terraces and +through every place until I had laid waste the whole, crying all the +while, Oh my master! My mistress then went forth, with her face +uncovered, and only with her head-veil, and the girls and boys went +with her, saying to me, O Káfoor, walk on before us, and shew us the +place where thy master lieth dead beneath the wall, that we may take +him forth from under the ruins, and carry him in a bier, and bring +him to the house, and convey his corpse in a handsome manner to the +burial. So I walked before them, crying, Oh my master!—and they +followed me with their faces and heads uncovered,<a href="#VII14" class="fnanchor">14</a> crying, Oh our +misfortune! Oh our calamity!—and there was none among the men, +nor among the women, nor among the children, nor a maiden, nor an +old woman, [in the quarter,] who did not accompany us; and all of +them slapped themselves in the excess of their lamentation. Thus I +went with them through the city; and the people asking the news, +they informed them of that which they had heard from me; and the +people exclaimed, There is no strength nor power but in God, the High, +the Great! We will go to the Wálee, and acquaint him.—And when +they arrived before the Wálee, they informed him; and he mounted,<span class='pagenum'><a name="Page_442" id="Page_442">442</a></span> +and took with him labourers with axes and baskets, and they followed +my footsteps, accompanied by a crowd of people.</p> + +<p>I preceded them, weeping and crying out, and throwing dust upon +my head, and slapping my face; and when I came to the party in the +garden, and my master beheld me, I slapped my face, and exclaimed, +Oh my mistress! who will have pity upon me after my mistress? +Would that I had been her sacrifice!—When my master, therefore, +saw me, he was confounded, his countenance became pale, and he said, +What aileth thee, O Káfoor, and what is this predicament, and what +is the news? I answered him, When thou sentest me to the house to +bring thee what thou wantedst, I went thither and entered the house, +and found that the wall of the saloon had fallen, and that the whole +saloon had tumbled down upon my mistress and her children.—And +did not thy mistress, said he, escape? I answered, No: not one of +them escaped; and the first of them that died was my mistress the +elder.—But did my youngest daughter escape? he asked. I answered, +No.—And what, said he, hath become of the mule that I ride: is she +safe?—No, O my master, I answered: for the walls of the house and +the walls of the stable tumbled down upon all that was in the house; +even upon the sheep and the geese and the hens, and all of them +became a mass of flesh beneath the ruins; not one of them escaped. +He then said to me, And thy master the elder? I answered, No: not +one escaped; and now there remains neither house nor inhabitant, nor +any trace of them; and as to the sheep and the geese and the hens, +the cats and dogs have now eaten them.—And when my master heard +my words, the light became darkness before his face, and he was no +longer master of his senses nor of his reason, and was unable to stand +upon his feet: he was paralyzed, and the strength of his back failed +him, and he rent his clothes and plucked his beard and slapped his +face and threw his turban from his head, and ceased not to slap his +face until the blood flowed from it: and he began to cry, Ah! Oh my +children! Ah! Oh my wife! Ah! Oh my misfortune! Unto +whom hath happened the like of that which hath happened to me?—The +merchants, also, his companions, joined with him in cries and +lamentations, and were moved with pity for his case, and rent their +clothes; and my master went forth from the garden, beating himself +for the calamity that had [as he supposed] befallen him, and redoubled +the blows upon his face, seeming as though he were drunk.</p> + +<p>And as the party thus went out from the gate of the garden, they +beheld a great dust, and heard tumultuous cries, and, looking in that<span class='pagenum'><a name="Page_443" id="Page_443">443</a></span> +direction, saw the crowd approaching them. This crowd was the Wálee +and his attendants, and a concourse of people who had come to gratify +their curiosity, with the merchant's family behind them, shrieking and +crying with violent lamentation and excessive grief; and the first who +accosted my master were his wife and children. On beholding these, +he was confounded, and laughed, and said to them, How are ye; and +what hath happened to you in the house, and what hath befallen you? +And when they saw him, they exclaimed, Praise be to God for thy +safety! And they threw themselves upon him, and his children clung +to him, crying out, Oh our father! Praise be to God for thy safety, +O our father!—and his wife said to him, Praise be to God who hath +shewn us thy face in safety!—and she was stupified, and her reason fled +from her at that which she beheld. She then said to him, How didst +thou escape with thy friends?—And how, said he, were ye in the +house?—We were all well, they answered, in prosperity and health, +and no evil hath befallen our house, save that thy slave Káfoor came +to us with his head uncovered and his clothes rent, crying out, Oh my +master! Oh my master!—and we said to him, What is the matter, +O Káfoor?—and he answered, My master was sitting under a wall +in the garden, and it fell upon him, and he died.—By Allah, replied +my master, he came to me just now, crying, Oh my mistress! Oh the +children of my mistress!—and said, My mistress and her children are +all dead!</p> + +<div class="figcenter" style="width: 578px; position: relative;"><a name="f170" id="f170"></a><img src="images/fig170.png" width="578" height="302" alt="The Merchant meeting his Family" title="The Merchant meeting his Family" /></div> + +<p>He then looked aside, and, seeing me with my turban falling from +my head, while I still cried out and wept violently and threw dust +upon my head, he called out to me: so I approached him, and he said +to me, Wo to thee! O malevolent slave! O misbegotten wretch! O +thou of accursed race! What events hast thou brought about! But,<span class='pagenum'><a name="Page_444" id="Page_444">444</a></span> +by Allah, I will strip off thy skin from thy flesh, and cut thy flesh +from thy bones!—By Allah, replied I, thou canst not do to me anything; +for thou boughtest me with my fault, on this condition, the +witnesses testifying that thou boughtest me with my fault, thou knowing +it, and it was, that I was accustomed to tell one lie every year; +and this is but half a lie, and when the year is complete I will tell the +other half of it; so it will be an entire lie. But upon this, he cried +out at me, O most accursed of slaves! is this but half a lie? Nay, it +is an exceeding calamity! Depart from me; for thou art free!<a href="#VII15" class="fnanchor">15</a>—By +Allah, I replied, if thou liberate me, I will not liberate thee until the +year be complete, and I tell the remaining half of the lie; and when I +have completed it, then take me to the market, and sell me as thou +boughtest me with my fault, and liberate me not; for I have no trade +by means of which to procure my subsistence: this is a legal proposition +that I have stated to thee, laid down by the lawyers in the +Chapter of Emancipation.<a href="#VII16" class="fnanchor">16</a>—While we were thus talking, the crowd +approached, with the people of the quarter, women and men, come to +mourn, and the Wálee with his attendants: and my master and the +other merchants went to the Wálee, and acquainted him with the case, +and that this was but half a lie; and when the people who were +present heard this, they were astonished at this lie, and struck with +the utmost wonder; and they cursed and reviled me; while I stood +laughing, and saying, How can my master kill me when he bought +me with this fault?</p> + +<p>So when my master went to the house, he found it in a state of +ruin (and it was I who destroyed the greater part, and broke in it +things worth a large sum of money); and his wife said to him, It was +Káfoor who broke the vessels and the China-ware. Upon this, his +rage increased, and he exclaimed, By Allah! in my life I have never +seen such a misbegotten wretch as this slave; yet he calleth it half a +lie! What then would have been the result had it been a whole lie! +In that case he had destroyed a city, or two cities!—Then, in the +excess of his rage, he went to the Wálee, who inflicted upon me a +severe beating, so that I became insensible, and swooned away; after +which, my master contrived means of obtaining for me a high price, +and I ceased not to excite disturbances in the places into which I was +sold, and was transferred from Emeer to Emeer and from Grandee to +Grandee, by sale and purchase, until I entered the palace of the Prince +of the Faithful, and now my spirit is broken, and my strength hath +failed.<span class='pagenum'><a name="Page_445" id="Page_445">445</a></span></p> + +<h5>CONTINUATION OF THE STORY OF GHÁNIM THE SON OF EIYOOB, +THE DISTRACTED SLAVE OF LOVE.</h5> + +<p>When the other slaves had heard his story, they laughed at it, and +said to him, Verily thou art a villain, the son of a villain: thou hast +told an abominable lie. The first and second then said to the third +slave, Relate to us thy story.—O sons of my uncle, he replied, all +that hath just been related is nonsense: but my story is long, and this +is not a time to tell it; for the morning, O sons of my uncle, is near, +and perhaps it may overtake us with this chest still before us, and we +shall be disgraced among the public, and our lives will be lost; haste +then to work, and when we have finished, and returned home, I will +relate to you my story. So they put down the light, and dug a +trench of the size of the chest between four tombs; Káfoor digging, +and Ṣawáb removing the earth in baskets, until they had dug to the +depth of half a fathom, when they put the chest into the trench, and +replaced the earth over it, and went forth from the enclosure, and, +having closed the gate, disappeared from before the eyes of Ghánim +the son of Eiyoob.</p> + +<p>When, therefore, they had left the place vacant unto Ghánim, and +he knew that he was alone, his mind became busied respecting the +contents of the chest, and he said within himself, What can this chest +contain? He waited until daybreak gleamed and shone forth, and +then descended from the palm-tree, and removed the earth with his +hand until he had uncovered the chest and disengaged it, when he +took a stone, and struck with it the lock, and broke it; and lifting up +the cover, he looked in, and beheld a sleeping damsel, stupified with +benj,<a href="#VII17" class="fnanchor">17</a> but still breathing: she was of beautiful and lovely person, +and decked with ornaments of gold, and necklaces of jewels, worth a +kingdom, and of a value that no money would equal. When Ghánim +the son of Eiyoob beheld her, he knew that she had been the object of +a plot, and, being convinced of this, he pulled her up until he had +lifted her out of the chest, and laid her upon her back; and as soon as +she scented the breeze, and the air entered her nostrils and her mouth +and throat, she sneezed, and then was choked, and coughed, whereupon +there fell from her throat a round piece of benj, of such potency +that if an elephant smelt it he would sleep from one night to another. +She then opened her eyes, and, looking round, said, with an eloquent +voice, Wo to thee, O wind! Thou neither satisfiest the thirsty, nor +cheerest by thy presence the satisfied with drink! Where is Zahr-el-Bustán?—But<span class='pagenum'><a name="Page_446" id="Page_446">446</a></span> +no one answered her. Then looking aside, she +exclaimed, Ṣabeeḥah! Shejeret-ed-Durr! Noor-el-Hudà! Nejmet-eṣ-Ṣubḥ! +Art thou awake?<a href="#VII18" class="fnanchor">18</a> Nuzheh! Ḥulweh! Ẓareefeh! Speak +ye!—But no one answered her. And she looked round about her, +and exclaimed, Alas for me, that I am transported to the tombs! O +Thou who knowest the secrets of the breasts, and recompensest on the +day of resurrection! who hath brought me from among the curtains +and the veils, and placed me amid four tombs?</p> + +<div class="figcenter" style="width: 483px; position: relative;"><a name="f171" id="f171"></a><img src="images/fig171.png" width="483" height="509" alt="Koot-el-Kuloob awaking" title="Koot-el-Kuloob awaking" /></div> + +<p>While she was saying all this, Ghánim stood still; but he now +said to her, O my mistress, there are neither veils nor palaces nor +tombs for thee here: this is none other than thy slave Ghánim the son +of Eiyoob, whom the King who is omniscient with respect to hidden +things hath impelled hither that he may deliver thee from these +troubles, and that the utmost of thy desires may be accomplished unto +thee.—And he was silent; and when she became convinced of the +truth of the case, she exclaimed, I testify that there is no deity but +God, and I testify that Moḥammad is God's Apostle! Then looking +towards Ghánim, with her hands placed upon her breast, she said to +him, with a sweet voice, O auspicious youth, who brought me unto<span class='pagenum'><a name="Page_447" id="Page_447">447</a></span> +this place? For now I have recovered my senses.—O my mistress, he +answered, three eunuchs came bearing this chest:—and he related to +her all that had happened, and how the evening had overtaken him, so +that he became the means of her preservation, and that otherwise she +had died of suffocation; and he inquired of her respecting her history.—O +youth, she replied, praise be to God who hath cast me into the +hands of one like thee! Rise therefore now, and put me into the +chest, and go forth to the road, and as soon as thou shalt find any one +who lets out asses or other beasts, or a muleteer, hire him to transport +this chest, and convey me to thy house; and when I am in thy abode +it will be well, and I will relate to thee my story, and acquaint thee +with my tale, and good fortune will accrue to thee through my means.—So +Ghánim rejoiced, and he went forth into the desert tract.</p> + +<p>The day had begun to gleam, the sun rose in splendour, and the +people come walking forth; and Ghánim hired a man with a mule, +and brought him to the burial-place. He then lifted the chest, after +he had put the damsel into it, and, with his heart smitten by love for +her, proceeded with her, full of joy, for she was a damsel worth ten +thousand pieces of gold, and was decked with ornaments and apparel +of enormous value. Scarcely had he found himself at his house when +he put down the chest, and opened it, and took forth from it the +damsel, who looked, and saw that the place was a handsome dwelling +furnished with variegated carpets, and she observed the gay colours +and various embellishments, and beheld stuffs packed up, and loads of +goods, and other property: so she knew that he was a great merchant, +and a man of wealth. She then uncovered her face, and looked at +him, and observed him to be a handsome young man, and loved him; +and she said to him, Bring us something to eat. He answered her, +On the head and the eye be thy commands:—and went to the market, +and bought a roasted lamb, and a dish of sweetmeat, and procured +some dried fruits, and candles and wine, and the requisite apparatus +for perfumes. Then returning to the house, he took in the things, +and when the damsel saw him, she laughed, and kissed him, and +embraced him, and began to caress him, so that the love which he felt +increased, and took entire possession of his heart. They then ate and +drank until the approach of night, and their love was mutual: for they +were both of the same age, and both equal in comeliness; and when +the night approached, the Distracted Slave of Love, Ghánim the son +of Eiyoob, rose and lighted the candles and lamps, and the chamber +glistened: he then brought forth the wine-service, and prepared the<span class='pagenum'><a name="Page_448" id="Page_448">448</a></span> +table, and sat down with her; he filling and handing to her, and she +filling and handing to him, while they both toyed and laughed and +recited verses: their gaiety increased, and they were engrossed by +mutual love.—Extolled be the perfection of the Uniter of Hearts!— +Thus they continued until it was near morning, when sleep overcame +them, and each of them slept apart from the other till morning came.</p> + +<p>Ghánim the son of Eiyoob then arose, and went forth to the +market, and bought what was requisite of vegetables and meat and +wine and other provisions, and brought them to the house; and he +again sat with her to eat, and they ate until they were satisfied; after +which he brought the wine, and they drank and toyed together till +their cheeks reddened and their eyes became more intensely black;<a href="#VII19" class="fnanchor">19</a> +and Ghánim said, O my mistress, have compassion on the captive of +thy love, and him whom thine eyes have slain. I had remained sound +of heart but for thee.—Then he wept a while; and she replied, O my +master, and light of mine eye, By Allah, I love thee and confide in +thee; but I know that thou canst not be united to me.—And what +hindereth? said he. She answered, I will this night relate to thee +my story, that thou mayest accept my excuse. But they continued +thus a whole month; and after this, one night, when Ghánim was +complaining to her of his passion, she said to him, I will now explain +to thee my case, that thou mayest know my dignity, and that my +secret may be revealed to thee, and my excuse become manifest to thee. +He replied, Well. And she took hold of a band which confined a part +of her dress, and said to him, O my master, read what is on this +border. So he took the border in his hand, and looked at it, and +found worked upon it in gold, I am thine, and thou art mine, O +descendant of the Prophet's Uncle.<a href="#VII20" class="fnanchor">20</a> And when he had read this, he +let fall his hand, and said to her, Reveal to me thy history. She +answered, Well:—and thus began:—</p> + +<p>Know that I am a favourite slave of the Prince of the Faithful, +and my name is Ḳoot-el-Ḳuloob.<a href="#VII21" class="fnanchor">21</a> The Prince of the Faithful, after +he had reared me in his palace, and I had grown up, observed my +qualities, and the beauty and loveliness with which my Lord had +endowed me, and loved me excessively: he took me and lodged me in +a private apartment, and appointed me ten female slaves to serve me, +and then gave me those ornaments which thou seest with me. After +this, the Khaleefeh went forth one day on a journey to one of the +surrounding provinces, and the lady Zubeydeh came to one of the +female slaves who were in my service, and said, When thy mistress<span class='pagenum'><a name="Page_449" id="Page_449">449</a></span> +Ḳoot-el-Ḳuloob sleepeth, put this piece of benj into her nose and her +drink, and thou shalt receive from me a sum of money that will satisfy +thee. The slave replied, Most willingly:—and she received the benj +from her, rejoicing on account of the money, and because she had been +originally Zubeydeh's slave; and she insinuated the benj into me, +whereupon I fell upon the floor, with my head bent down to my feet, +and seemed to be in another world. And when she could devise no +other stratagem, she put me into that chest, and privily summoned the +black slaves, and, after having given presents to them and to the door-keepers, +sent me with the black slaves on the night when thou wast +reposing at the top of the palm-tree: and they did with me as thou +sawest, and my deliverance was effected through thy means. Then +thou broughtest me unto this place, where thou hast treated me with +the utmost kindness. This is my story; and I know not what hath +happened to the Khaleefeh during my absence. Know, therefore, my +dignity; and divulge not my case.</p> + +<p>When Ghánim the son of Eiyoob heard these words of Ḳoot-el-Ḳuloob, +and discovered that she was the favourite of the Khaleefeh, he +drew back, in his awe of the Khaleefeh, and sat alone at one side of +the chamber, blaming himself, and reflecting upon his situation, perplexed +by love of her to whom he could not be united; and he wept +from the violence of his desire, and the fierceness of his passion and +distraction, and began to complain of fortune and its injustice.—Extolled +be the perfection of Him who causeth the hearts of the +generous to be troubled with love, and endueth not the mean with so +much of it as equalleth the weight of a grain!—And upon this, Ḳoot-el-Ḳuloob +rose to him, and embraced and kissed him, and, her heart +being entirely captivated by his love, she revealed what she had hidden +of the extent of her passion, and encircled his neck with her arms, +and kissed him again; but he withdrew from her embrace, in his fear +of the Khaleefeh. They then conversed a while, drowned in the sea +of mutual love, and so remained until day, when Ghánim arose, and +went forth to the market as usual, and procured what was requisite, +and, returning to the house, found Ḳoot-el-Ḳuloob weeping: but as +soon as she beheld him, she ceased from her tears, and smiled, and +said to him, Thou hast made me desolate by thine absence, O beloved +of my heart! By Allah, this hour during which thou hast been away +from me hath appeared as a year; for I cannot endure thy separation; +and see, I have thus shewn thee my state, through the violence of my +passion. Arise therefore now, and mind not what hath happened, but<span class='pagenum'><a name="Page_450" id="Page_450">450</a></span> +take me as thy wife.—But he replied, I seek refuge with Allah! This +is a thing that cannot be. How should the dog sit in the place of the +lion? What belongeth to my lord is forbidden me to approach.—He +then tore himself from her, and sat apart; and she increased in love +through his refusal.—In this manner they passed three long months; +and whenever she made any advances to him he withdrew from her, +and said, Whatever belongeth to the master is forbidden to the slave.—Such +was the case of the Distracted Slave of Love, Ghánim the son +of Eiyoob.</p> + +<p>Meanwhile, Zubeydeh, during the absence of the Khaleefeh, having +acted thus with Ḳoot-el-Ḳuloob, became perplexed, saying within herself, +What shall I say to the Khaleefeh when he cometh and inquireth +respecting her; and what shall be my answer to him? She then +called for an old woman who resided with her, and acquainted her +with her secret, and said to her, What shall I do, now that Ḳoot-el-Ḳuloob +is no more? The old woman answered, when she understood +the affair, Know, O my mistress, that the return of the Khaleefeh is +near; but I will send to a carpenter, and desire him to make a wooden +image of a corpse, and they shall dig for it a grave, and thou shalt +light candles and lamps around it, and command every one who is in +the palace to wear black,<a href="#VII22" class="fnanchor">22</a> and order thy female slaves and eunuchs, as +soon as they know of the Khaleefeh's return from his journey, to raise +lamentations in the vestibules, and when he enters and asks the news, +they shall answer him, Ḳoot-el-Ḳuloob is dead; and may God abundantly +compensate thee for the loss of her!—and from the esteem with +which she was regarded by our mistress, she hath buried her in her own +palace. So when he heareth this, he will weep, and the event will distress +him. Then he will cause the readers to sit up by night at her tomb +to perform recitations of the Ḳur-án: and if he say within himself, +Surely the daughter of my uncle, through her jealousy, hath been led +to destroy Ḳoot-el-Ḳuloob,—or the distraction of love overpower him, +and he give orders to take her forth from the tomb, fear not from that; +for if they dig down to the image in the form of a human being, and +take it forth, shrouded in costly grave-clothes, and the Khaleefeh +desire to remove the grave-clothes from it, to behold her, do thou prevent +him, and the fear of the world to come will withhold him; and +do thou say to him, To behold her corpse uncovered is unlawful. +Then he will believe her death, and will return her image to its place, +and thank thee for thy conduct, and thou shalt escape, if it please +God, from this difficulty.—When the lady Zubeydeh, therefore, heard<span class='pagenum'><a name="Page_451" id="Page_451">451</a></span> +what she said, she approved it, and bestowed upon her a dress of +honour, and commanded her to do this, having given her a sum of +money. So the old woman set about the business immediately, and +ordered the carpenter to make for her an image as above described; +and when it was finished, she brought it to the lady Zubeydeh, and +she shrouded it, and lighted the candles and lamps, and spread the +carpets around the tomb, and clad herself in black, ordering the female +slaves to do the same; and the news was spread through the palace, +that Ḳoot-el-Ḳuloob had died.</p> + +<div class="figcenter" style="width: 538px; position: relative;"><a name="f172" id="f172"></a><img src="images/fig172.png" width="538" height="613" alt="Pretended Tomb of Koot-el-Kuloob" title="Pretended Tomb of Koot-el-Kuloob" /></div> + +<p>Some time after this, the Khaleefeh returned from his journey, +and went up to his palace; but his mind was occupied only with +Ḳoot-el-Ḳuloob; and seeing the pages and eunuchs and female slaves +all clad in black, his heart was agitated; and when he entered the +palace of the lady Zubeydeh, and beheld her also clad in black, he<span class='pagenum'><a name="Page_452" id="Page_452">452</a></span> +inquired the reason of it, and they informed him of the death of Ḳoot-el-Ḳuloob. +Upon hearing this, he fell down in a swoon; and when +he recovered, he asked where was her tomb; and the lady Zubeydeh +answered, Know, O Prince of the Faithful, that, on account of the +esteem in which she was held by me, I buried her in my palace. So +the Khaleefeh, entering the palace in his travelling-dress, proceeded to +visit the tomb of Ḳoot-el-Ḳuloob, and found the carpets spread, and +the candles and lamps lighted; and when he beheld this, he thanked +her for what she had done. But afterwards he became perplexed, and +wavered a while between belief and disbelief, until suspicion overcame +him, and he gave orders to open the tomb and to take her out: when, +however, he saw the grave-clothes, and was about to remove them that +he might behold her, he feared God (whose name be exalted!), and +the old woman said, Restore her to her place. Then immediately the +Khaleefeh commanded to bring the professors of religion and law, and +the readers, and they performed recitations of the whole of the Ḳur-án +at her tomb, while he sat by the side of it weeping until he became +insensible.</p> + +<p>He continued to frequent the tomb for the space of a month; after +which it happened that he entered the Ḥareem, after the emeers and +wezeers had dispersed from before him to their houses, and he slept a +while, and a female slave sat at his head, and another at his feet; and +after sleep had overcome him he awoke, and opened his eyes, and +heard the damsel who was at his head say to her who was at his feet, +Wo to thee, O Kheyzurán!—Wherefore, O Ḳaḍeeb?<a href="#VII23" class="fnanchor">23</a> said the other.—Our +lord, rejoined the first, is ignorant of what hath happened; so +he sitteth up by night at a tomb in which there is nothing but a carved +image, the work of the carpenter.—And what then, asked the other +damsel, hath befallen Ḳoot-el-Ḳuloob? Her companion answered, +Know that our mistress Zubeydeh sent some benj by a female slave, +and she stupified her with it, and when the benj had taken effect upon +her, she put her in a chest, and sent her away with Ṣawáb and Káfoor, +commanding them to throw her into the tomb. Upon this, Kheyzurán +said, Wo to thee, O Ḳaḍeeb! Is not the lady Ḳoot-el-Ḳuloob dead?—Heaven +preserve her youth from death! answered Ḳaḍeeb: I heard +the lady Zubeydeh say that Ḳoot-el-Ḳuloob was with a young +merchant named Ghánim of Damascus, and that she had been with +him, including this day, four months; and our lord here weepeth and +passeth sleepless nights at a tomb in which there is no corpse.—Thus +they conversed together, while the Khaleefeh heard their words; and<span class='pagenum'><a name="Page_453" id="Page_453">453</a></span> +when they had finished their conversation, and he had become +acquainted with the event, that this tomb was a false one, and that +Ḳoot-el-Ḳuloob had been with Ghánim the son of Eiyoob for the space +of four months, he was violently incensed, and arose, and summoned +the emeers of his court; whereupon the Wezeer Jaạfar El-Barmekee +presented himself and kissed the ground before him, and the Khaleefeh +said to him, in anger, Descend, O Jaạfar, with a body of men, and +inquire for the house of Ghánim the son of Eiyoob, and assault it +suddenly, and bring him hither with my female slave Ḳoot-el-Ḳuloob; +and I will assuredly torture him.</p> + +<p>Jaạfar replied, I hear and obey;—and he went forth with his +attendants, the Wálee also accompanying him, and they proceeded +until they arrived at Ghánim's house. Ghánim had just before gone +out and brought a pot of meat, and was about to stretch forth his +hand to eat of it with Ḳoot-el-Ḳuloob, when she looked out, and found +that the house was beset on all sides, and the Wezeer and the Wálee +and the officers of violence and the memlooks with drawn swords were +surrounding it as the black surrounds the pupil of the eye; and upon +this she knew that tidings of her situation had reached the ears of the +Khaleefeh her lord, and she made sure of destruction; her countenance +became pale, and her beauty changed, and, looking towards Ghánim, +she said to him, O my beloved, save thyself!—How shall I do, said he, +and whither shall I flee, when my wealth and means of subsistence are +in this house? But she answered, Delay not, lest thou perish, and +thy wealth also be lost.—O my mistress, and light of mine eye, +rejoined he, how can I contrive to go forth when they are surrounding +the house?—Fear not, she answered:—and she pulled off his clothes, +and clad him in worn-out, ragged garments, and, taking the pot that +had contained the meat, placed it upon his head, and put in it a little +bread and a saucer of meat, and said to him, Go forth by the help of +this stratagem, and thou hast nothing to fear with respect to me, for I +know what I am able to do with the Khaleefeh. When Ghánim, +therefore, heard the words of Ḳoot-el-Ḳuloob, and the advice which +she gave him, he went forth through the midst of them, bearing the +pot, and Providence protected him so that he escaped from the snares +and injuries which menaced him, by the blessing of his good conscience.</p> + +<p>And when the Wezeer Jaạfar arrived at the house, he dismounted +from his horse, and entered, and looked at Ḳoot-el-Ḳuloob, who had +adorned herself, and filled a chest with gold and ornaments and jewels<span class='pagenum'><a name="Page_454" id="Page_454">454</a></span> +and rarities, such as were light to carry and of great value; and when +Jaạfar came in to her, she rose upon her feet, and kissed the ground +before him, saying to him, O my master, the Pen hath written what +God hath decreed.<a href="#VII24" class="fnanchor">24</a> But Jaạfar, when he beheld her situation, replied, +By Allah, O my mistress, he gave me no order but to arrest Ghánim +the son of Eiyoob. And she said, Know that he hath packed up some +bales of merchandise, and gone with them to Damascus, and I know +nothing more than this; and I request thee to take care of this chest +for me, and to convey it to the palace of the Prince of the Faithful. +So Jaạfar answered, I hear and obey:—and he took the chest, and +gave orders that it should be conveyed, together with Ḳoot-el-Ḳuloob, +to the palace of the Khaleefeh, treating her with honour and respect. +This took place after they had plundered the house of Ghánim; and +they went to the Khaleefeh, and Jaạfar related to him all that had +happened; whereupon the Khaleefeh appointed to Ḳoot-el-Ḳuloob a +dark chamber, and there lodged her, commissioning an old woman to +serve her; for he imagined that Ghánim had acted dishonestly towards +her.</p> + +<p>He then wrote a letter to the Emeer Moḥammad the son of Suleymán +Ez-Zeynee, who was viceroy of Damascus, containing as follows:—As +soon as this letter cometh to thy hands, thou shalt arrest Ghánim +the son of Eiyoob, and send him unto me.—So when the mandate was +brought to him, he kissed it, and put it upon his head, and caused it +to be proclaimed through the market-street, Whosoever desireth to +plunder, let him repair to the house of Ghánim the son of Eiyoob. +And they came to the house, and found that the mother of Ghánim, +and his sister, had made for them a tomb, and sat by it weeping; and +they laid hold upon them, and plundered the house, and the mother +and sister knew not the cause: and when they brought them before +the Sulṭán,<a href="#VII25" class="fnanchor">25</a> he inquired of them respecting Ghánim the son of Eiyoob; +and they answered him, For the space of a year we have obtained no +tidings of him.—And they restored them to their place.<a href="#VII26" class="fnanchor">26</a></p> + +<div class="figcenter" style="width: 486px; position: relative;"><a name="f173" id="f173"></a><img src="images/fig173.png" width="486" height="601" alt="Ghánim sick in a Mosque" title="Ghánim sick in a Mosque" /></div> + +<p>In the mean time, Ghánim the son of Eiyoob, the Distracted +Slave of Love, when his wealth had been seized, was perplexed, and +began to weep for himself so as to break his heart. He walked on, +and ceased not on his way to the close of day, suffering from excessive +hunger and fatigue, until he arrived at a village, where he entered a +mosque, and seated himself upon a round mat,<a href="#VII27" class="fnanchor">27</a> and he leaned his +back against one of the walls of the building, and then threw himself +down, under the influence of extreme hunger and weariness. There<span class='pagenum'><a name="Page_455" id="Page_455">455</a></span> +he remained until the morning, his heart palpitating from want of +food; vermin attacked his body, his breath became fetid, and he was +altogether changed; and the people of that village, coming to perform +the morning-prayers, found him lying there sick through want of food, +yet exhibiting evident traces of former affluence; and when they +approached him, they found him cold and hungry. They clad him, +therefore, with an old garment having ragged sleeves, and said to him, +Whence art thou, O stranger, and what is the cause of thine infirmity? +And Ghánim opened his eyes and looked at them and wept; but he +returned them no answer. Then one of them, knowing the violence +of his hunger, went and brought him a saucer of honey and two cakes +of bread, and he ate, while they sat around him until the sun rose, +when they departed to their several occupations.—In this state he +remained among them for a month, and his infirmity and disease +increased; so the people, commiserating him, consulted together<span class='pagenum'><a name="Page_456" id="Page_456">456</a></span> +respecting his case, and agreed to transport him to the hospital at +Baghdád.</p> + +<p>Now while they were thus conversing, lo, two women, beggars, +came in to him; and they were his mother and sister; and when he +beheld them, he gave them the bread that was at his head, and they +slept by him the next night; but he knew them not. And on the +following day, the people of the village came to him, bringing a camel, +and said to its owner, Convey this sick person on the camel, and +when thou hast arrived at Baghdád, put him down at the door of +the hospital: perhaps he may recover his health, and thou wilt receive +a recompense. He answered them, I hear and obey. So they +brought forth Ghánim the son of Eiyoob from the mosque, and placed +him, with the round mat upon which he was sleeping, on the camel; +and his mother and sister came to look at him among the other +people; but they knew him not. Then observing him attentively, +they said, Verily he resembleth our Ghánim! Can he be this sick +person or not?—But as to Ghánim, he awoke not until he was +mounted on the camel, and he began to weep and moan; and the +people of the village saw his mother and sister weeping for him, though +they did not know him. Then his mother and sister journeyed onwards +to Baghdád, while the camel-driver also proceeded without stopping +until he had deposited Ghánim at the door of the hospital, when he took +his camel, and returned.</p> + +<p>Ghánim remained lying there until the morning; and when the +people began to pass along the street, they beheld him. He had +become so emaciated that his form resembled that of a toothpick, +and the people ceased not to gaze at him until the Sheykh of the +market came and repelled them from him, and said, I will gain +Paradise by means of this poor person; for if they take him into the +hospital they will kill him in one day. He then ordered his young +men to carry him, and they conveyed him to his house, where he spread +for him a new bed, and put for him a new cushion, and said to his +wife, Serve him faithfully. She replied, On the head:—and she tucked +up her sleeves, and, having heated for him some water, washed his +hands and feet and body, and clothed him in a vest of one of her +female slaves. She then gave him to drink a cup of wine, and +sprinkled rose-water upon him: so he recovered his senses; and he +remembered his beloved, Ḳoot-el-Ḳuloob, and his anguish increased.—Thus +did it happen to Ghánim.</p> + +<p>Now as to Ḳoot-el-Ḳuloob,—when the Khaleefeh, incensed against<span class='pagenum'><a name="Page_457" id="Page_457">457</a></span> +her, had lodged her in the dark chamber, she remained there in the +same state for eighty days; and it happened that the Khaleefeh passed +one day by that place, and heard her reciting verses; and when she +had finished her recitation of them, she exclaimed, O my beloved! O +Ghánim! How kind art thou, and how chaste is thy disposition! +Thou hast acted with kindness unto him who hath injured thee, and +hast guarded the honour of him who hath violated thine, and hast protected +his ḥareem and he hath enslaved both thee and thy family; but +thou wilt assuredly stand, with the Prince of the Faithful, before a +Just Judge, and thou wilt obtain justice against him on the day when +the judge shall be God; and the witnesses, the angels!—And when +the Khaleefeh heard her words, and understood her complaint, he +knew that she was injured; and he entered his palace, and sent the +eunuch to her, and when she came before him she hung down her +head, with weeping eye, and sorrowful heart; and he said to her, O +Ḳoot-el-Ḳuloob, I see that thou complainest of my oppression, and +accusest me of tyranny, and thinkest that I have injured him who hath +acted kindly unto me. Who then is he who hath guarded my honour +and I have violated his; and who hath protected my ḥareem and I +have enslaved his?<a href="#VII28" class="fnanchor">28</a>—She answered him, Ghánim the son of Eiyoob; +for he hath not attempted any dishonest action towards me, by thy +beneficence, O Prince of the Faithful!—Upon this the Khaleefeh +exclaimed, There is no strength nor power but in God!—and then +added, O Ḳoot-el-Ḳuloob, desire of me what thou wilt, and I will +grant thy wish. So she replied, I desire of thee my beloved, Ghánim +the son of Eiyoob. And when he heard her words, he said, I will +cause him to be brought hither, if it be the will of God, in honour.—O +Prince of the Faithful, she rejoined, when thou shalt have caused +him to be brought, wilt thou present me to him? He answered, +When I have had him brought, I will present thee to him, the present +of a generous man who will not revoke his gift. So she said, O Prince +of the Faithful, permit me to search about for him: perhaps God may +unite me with him. And he replied, Do as thou wilt.</p> + +<p>Upon this she rejoiced, and went forth, taking with her a thousand +pieces of gold and visited the sheykhs, and gave alms for the sake of +Ghánim:<a href="#VII29" class="fnanchor">29</a> and on the following day she went to the market of the +merchants, and gave to the chief of the market some money, saying to +him, Bestow it in alms upon the strangers. Then again, in the +following week, she went forth, taking with her a thousand pieces of +gold, and, entering the market of the goldsmiths and jewellers, sum<span class='pagenum'><a name="Page_458" id="Page_458">458</a></span>moned +the chief of the market, and he came, and she gave him the +thousand pieces of gold, and said to him, Bestow it in alms upon the +strangers: whereupon the chief, who was the Sheykh of the market +before mentioned, looked at her, and said to her, Wilt thou go with +me to my house, to look at a young stranger there, and see how +elegant he is, and how perfectly charming? For it is probable that +he is Ghánim the son of Eiyoob, the Distracted Slave of Love.—But +the chief had no knowledge of him, and imagined that he was a poor +person involved in debt, whose wealth had been taken from him, or a +lover parted from his beloved. And when she heard his words, her +heart beat, and her affections were engrossed by him, and she answered, +Send with me some one to conduct me to thy house. So he sent with +her a young boy, who conducted her to the house where the stranger +was lodged, and she thanked him for doing so; and when she entered +the house, and saluted the chief's wife, the latter arose, and kissed the +ground before her; for she knew her. Then Ḳoot-el-Ḳuloob said to +her, Where is the sick person who is with you? And she wept, and +answered, Here he is, O my mistress: but he is of a respectable family, +and exhibiteth traces of former affluence. And Ḳoot-el-Ḳuloob looked +towards the bed upon which he was lying, and, regarding him +narrowly, beheld him as though he were Ghánim himself; but his +condition was changed, and he had become so emaciated that he +resembled a toothpick, and the truth of his case was disguised from +her, so that she did not discover him to be the person whom she +sought; but she was moved with compassion for him, and she wept, +and exclaimed, Verily, strangers are objects of pity, though they be +emeers in their own countries! She then ordered for him supplies of +wine and medicines, and sat at his head a while, and mounted, and +returned to her palace; and she continued to go forth to every market +for the purpose of searching for Ghánim.</p> + +<div class="figcenter" style="width: 411px; position: relative;"><a name="f174" id="f174"></a><img src="images/fig174.png" width="411" height="501" alt="Ghánim's Mother and Sister as Beggars" title="Ghánim's Mother and Sister as Beggars" /></div> + +<p>Soon after, the chief of the market brought the mother of Ghánim, +and his sister Fitneh, and went with them to Ḳoot-el-Ḳuloob, and +said to her, O most charitable lady, there have entered our city this +day a woman and a girl of respectable origin, bearing evident traces of +former affluence, but they are clad in garments of hair-cloth, and each +of them hath a wallet hung to her neck, and their eyes are weeping, +and their hearts sorrowful: so I have brought them unto thee, that +thou mayest give them refuge, and preserve them from the disgrace of +beggary; for they are not persons suited to ask alms of the sordid; +and if it please God, we shall enter Paradise by their means.—By<span class='pagenum'><a name="Page_459" id="Page_459">459</a></span> +Allah, O my master, she replied, thou hast made me long to behold +them! Where are they? Order them to come in.—So, upon this, +Fitneh and her mother came in to Ḳoot-el-Ḳuloob, who, when she saw +them, and observed that they were both distinguished by beauty, wept +for them, and said, By Allah, they are persons of an affluent family, +and traces of wealth are conspicuous in their appearance.—O my +mistress, replied the chief of the market, we love the poor and indigent +for the sake of future recompense;<a href="#VII30" class="fnanchor">30</a> and probably the extortioners +have oppressed these two persons, and plundered them of their wealth, +and ruined their houses. Then these two females wept violently, and, +remembering Ghánim the son of Eiyoob, the Distracted Slave of Love, +their wailing increased, and Ḳoot-el-Ḳuloob wept with them; and the +mother of Ghánim exclaimed, We pray God to unite us with him whom +we seek, and he is my son Ghánim the son of Eiyoob. When Ḳoot-el-Ḳuloob, +therefore, heard these words, she knew that this woman +was the mother of her beloved, and that the other was his sister, and +she wept until she fell down in a swoon; and when she recovered, she +approached them, and said to them, Ye have nothing to fear; for this +day is the first of your prosperity, and the last of your adversity:<span class='pagenum'><a name="Page_460" id="Page_460">460</a></span> +therefore grieve not. She then ordered the chief of the market to +take them to his house, and to let his wife conduct them into the +bath, and attire them in handsome clothing, and take care of them, +and treat them with the utmost honour; and she gave him a sum of +money.</p> + +<p>Then, on the following day, Ḳoot-el-Ḳuloob mounted and went +again to the house of the chief of the market, and went in to visit his +wife, who rose to her, and kissed the ground before her, and thanked +her for her charity; and she saw that his wife had conducted the +mother of Ghánim, and his sister, to the bath, and taken off their +former clothes, and that the traces of their original affluence had +become more conspicuous in consequence; and she sat a while conversing +with them; after which she asked the wife of the chief of the +market respecting the sick person who was with her. She answered, +He is in the same state. And Ḳoot-el-Ḳuloob said, Arise, and let us +look at him and visit him. So they both arose, with Ghánim's mother +and sister, and went in to him, and seated themselves by him; and +when Ghánim the son of Eiyoob, the Distracted Slave of Love, heard +one of them mention Ḳoot-el-Ḳuloob, emaciated as he was in body +and limbs, his soul returned to him, and he raised his head from the +pillow, and called out, O Ḳoot-el-Ḳuloob! She looked at him, therefore, +and knew him, and cried, saying, Yes, O my beloved! He then +said to her, Draw near to me. And she asked him, Art thou Ghánim +the son of Eiyoob, the Distracted Slave of Love? He answered her, +Yes: I am he. And upon this, she fell down in a swoon; and when +his sister and his mother heard their words, they cried out, Oh, our +joy!—and in like manner fainted. And when they recovered, Ḳoot-el-Ḳuloob +said to Ghánim, Praise be to God who hath united us with +thee and with thy mother and sister! Then, approaching him, she +related to him all that had happened to her with the Khaleefeh, +adding, I said to him, I have declared to thee the truth, O Prince of +the Faithful:—and he believed my words, and approved thee; and he +is now desiring to see thee. And she said to him, The Khaleefeh +hath given me to thee:—whereupon he was filled with the utmost joy: +and Ḳoot-el-Ḳuloob said to them all, Quit not this place until I come +again.</p> + +<p>She then arose immediately, and departed to her palace, and +removed thence the chest that she had brought from Ghánim's house, +and took forth from it some pieces of gold, which she gave to the +chief of the market, saying to him, Take these pieces of gold, and buy<span class='pagenum'><a name="Page_461" id="Page_461">461</a></span> +for each of them four complete suits of dress of the best kinds of stuff, +and twenty handkerchiefs, and whatever else they require. And after +this, she conducted them to the bath, and gave orders to wash them, +and prepared for them boiled meats, and infusion of galangal, and +apple-water, after they had come forth from the bath and dressed +themselves. For three days she remained with them, feeding them +with fowls and with boiled meats, and giving them sherbet of refined +sugar to drink; and after the three days their spirits returned to them. +Then she conducted them again to the bath, and they came forth, +and she changed their clothes, and, leaving them in the house of the +chief of the market, went to the Khaleefeh, and kissed the ground +before him, and related to him the story, telling him that her master, +Ghánim the son of Eiyoob, the Distracted Slave of Love, had come, +and that his mother and sister also had arrived. When the Khaleefeh, +therefore, heard these words of Ḳoot-el-Ḳuloob, he said to the eunuchs, +Bring hither to me Ghánim. And Jaạfar went down with them to +bring him: but Ḳoot-el-Ḳuloob had gone before him; and she went +in unto Ghánim, and said to him, The Khaleefeh hath sent to thee to +bring thee before him: have a care then to display eloquence of tongue, +and firmness of heart, and sweetness of speech. And she attired him +in a magnificent dress, and gave him pieces of gold in abundance, +saying to him, Bestow plentifully upon the domestics of the Khaleefeh +as thou goest in to him. And lo, Jaạfar approached him, mounted +upon his mule, and Ghánim advanced to meet him, and greeted him +with a prayer for long life, kissing the ground before him.</p> + +<p>The planet of his prosperity had appeared, and the star of his +glory had risen aloft, and Jaạfar took him, and they proceeded until +they entered into the presence of the Prince of the Faithful; and +when Ghánim came before him, he looked towards the wezeers and +emeers and chamberlains and lieutenants and the other officers of +the court, and the warriours, and, being eloquent of tongue, firm of +heart, delicate in the style of his language, and pleasing in the allusions +it conveyed, he hung down his head towards the ground, and then looked +towards the Khaleefeh, and addressed him in a series of complimentary +verses. And when he had finished his recitation, the Khaleefeh was +delighted with the graces of his person, and pleased with the eloquence +of his tongue and the sweetness of his speech; and he said to him, +Approach me. He therefore approached him, and the Khaleefeh said +to him, Explain to me thy tale, and acquaint me with the truth of thy +history. So Ghánim sat, and related to the Khaleefeh all that had<span class='pagenum'><a name="Page_462" id="Page_462">462</a></span> +happened to him from beginning to end; and when the Khaleefeh +knew that he spoke truth, he bestowed upon him a dress of honour, +and admitted him into his favour, and said to him, Acquit me of responsibility.<a href="#VII31" class="fnanchor">31</a> +And he did so, and said to him, O Prince of the Faithful, +the slave and all that his hands possess belong to his master:—and the +Khaleefeh rejoiced. He then gave orders to appropriate a palace to +him exclusively, and appointed him abundant pensions and allowances, +and removed to him his mother and his sister. And the Khaleefeh, +hearing that his sister Fitneh was, in beauty (as her name imported), +a temptation, demanded her of him in marriage. Ghánim therefore +replied, She is thy handmaid,<a href="#VII32" class="fnanchor">32</a> and I am thy memlook. And the +Khaleefeh thanked him, and gave him a hundred thousand pieces of +gold,<a href="#VII33" class="fnanchor">33</a> and summoned the Ḳáḍee and witnesses, and they performed +the marriage-contract. Then he and Ghánim visited their wives on +the same day, the Khaleefeh going to Fitneh, and Ghánim the son +of Eiyoob to Ḳoot-el-Ḳuloob; and on the following morning, the +Khaleefeh ordered that all that had happened to Ghánim, from first +to last, should be committed to writing and inserted in the records, +that his posterity might consider it, and wonder at the disposals of +destiny, and commit their affairs unto the Creator of the night and +the day.<a href="#VII34" class="fnanchor">34</a></p> + +<div class="figcenter" style="width: 500px; position: relative;"><a name="f175" id="f175"></a><img src="images/fig175.png" width="500" height="216" alt="Tail-piece to Chapter VII." title="Tail-piece to Chapter VII." /></div> + +<hr /> + +<p><span class='pagenum'><a name="Page_463" id="Page_463">463</a></span></p> +<div class="figcenter" style="width: 600px; position: relative;"><a name="f176" id="f176"></a><img src="images/fig176.png" width="600" height="225" alt="Head-piece to Notes to Chapter VII.--Damascus" title="Head-piece to Notes to Chapter VII.--Damascus" /></div> + +<h5>NOTES TO CHAPTER SEVENTH.</h5> + +<p><span class="smcap">Note <a name="VII1" id="VII1">1.</a></span> Damascus is afterwards mentioned in the original as the abode of this +merchant's family; but not here.</p> + +<p><span class="smcap">Note <a name="VII2" id="VII2">2.</a></span> "Ghánim" signifies "a taker of spoil," "a fortunate acquirer of anything;" +and "Eiyoob" is the name which <i>we</i> call "Job."</p> + +<p><span class="smcap">Note <a name="VII3" id="VII3">3.</a></span> "Fitneh" signifies "temptation," "seduction," "disturbance," &c.</p> + +<p><span class="smcap">Note <a name="VII4" id="VII4">4.</a></span> By the term "loads" we are always to understand "camel-loads," unless +it is otherwise expressed. A camel-load is generally about three hundred-weights.</p> + +<p><span class="smcap">Note <a name="VII5" id="VII5">5.</a></span> Or vesicles of musk. In the original, "nawáfeḥ" is put for "nawáfij."</p> + +<p><span class="smcap">Note <a name="VII6" id="VII6">6.</a></span> A great recompense in the world to come is to be the lot of him who +takes part in a funeral-procession.</p> + +<p><span class="smcap">Note <a name="VII7" id="VII7">7.</a></span> The ablution was necessary to qualify Ghánim for joining in the prayer +over the dead.</p> + +<p><span class="smcap">Note <a name="VII8" id="VII8">8.</a></span> "Ṣawáb" signifies "rectitude."</p> + +<p><span class="smcap">Note <a name="VII9" id="VII9">9.</a></span> "Káfoor" is the Arabic for "camphor." Instances of antiphrasis in the +names given to black slaves are very common.</p> + +<p><span class="smcap">Note <a name="VII10" id="VII10">10.</a></span> "Bakheet" signifies "fortunate," from "bakht" ("fortune"), a word +borrowed from the Persian.</p> + +<p><span class="smcap">Note <a name="VII11" id="VII11">11.</a></span> I am not sure that this is to be understood as a jest; for I have been +assured, by a slave-dealer and other persons in Cairo, that sometimes slaves brought to +that city are found to be cannibals; and that a proof lately occurred there; an infant +having been eaten by its black nurse. I was also told that these cannibals are generally +distinguished by an elongation of the os coccygis; or in other words, that they +have tails!</p> + +<p><span class="smcap">Note <a name="VII12" id="VII12">12.</a></span> The story here alluded to is inserted in the original; but, being extremely +objectionable, and too short and simple to be abridged, I have been compelled +to omit it altogether.</p> + +<p><span class="smcap">Note <a name="VII13" id="VII13">13.</a></span> This story is not in the old version; but I think the reader will consider +it worthy of insertion in the present series, as an amusing illustration of the customs +which are often observed by the Arabs on the occasion of the death of the master +of a family. I can bear testimony to the general correctness of the picture which it +presents; or rather state, that the greatest of the extravagances which it describes are +not unfrequently practised in the present day.<span class='pagenum'><a name="Page_464" id="Page_464">464</a></span></p> + +<p><span class="smcap">Note <a name="VII14" id="VII14">14.</a></span> As the Arab women are much more reluctant to uncover the upper and +back part of the head than they are to shew the face, before strange men, such a scene +as that which is here described is very seldom witnessed; but I have seen not so unfrequently +a woman with her face uncovered, and besmeared with mud, on her receiving +the news of the sudden death of a near relation.</p> + +<p><span class="smcap">Note <a name="VII15" id="VII15">15.</a></span> This, to some readers, may require explanation. To free a slave who has +no means of providing for himself, and not to grant him any means to do so, is almost +the heaviest punishment that can be inflicted upon him; and to do this, unless for a +heinous crime, is considered disgraceful.</p> + +<p><span class="smcap">Note <a name="VII16" id="VII16">16.</a></span> This is not just; for as soon as the slave is emancipated he is legally free, +without doubt: but it is inserted in the tale as a jest.<a name="FNanchor_354" id="FNanchor_354"></a><a href="#Footnote_354" class="fnanchor">354</a></p> + +<p><span class="smcap">Note <a name="VII17" id="VII17">17.</a></span> See Note 46 to Chapter ii.—This mode of disposing of a rival in the +ḥareem is said to have been not very unfrequently adopted.</p> + +<p><span class="smcap">Note <a name="VII18" id="VII18">18.</a></span> I suspect that the original presents here an error, which I have endeavoured +to correct.—The names which the lady ejaculates are to be understood as +those of female slaves, her attendants. "Zahr-el-Bustán" signifies "Flower of the +Garden;" "Ṣabeeḥah," "Beautiful;" "Shejeret-ed-Durr," "Tree of Pearls" (this is +the vulgar mode of pronouncing "Shejer-ed-Durr," which was the name of the wife of +the Sulṭán Eṣ-Ṣáleḥ Nejm-ed-Deen, afterwards Queen of Egypt); "Noor-el-Hudà," +"Light of Day," or "Light of Guidance;" "Nejmet-eṣ-Ṣubḥ," "Star of the Morning;" +"Nuzheh," "Delight;" "Ḥulweh," "Sweet;" and "Ẓareefeh," "Elegant."</p> + +<p><span class="smcap">Note <a name="VII19" id="VII19">19.</a></span> From this point, to the relation of the stratagem employed by Zubeydeh, +I omit much that is unsuitable for insertion in the translation, as approaching to +licentiousness.</p> + +<p><span class="smcap">Note <a name="VII20" id="VII20">20.</a></span> Perhaps it is unnecessary to mention, that "the Prophet's Uncle" here +alluded to was El-'Abbás; and that the "descendant" was Hároon Er-Rasheed.</p> + +<p><span class="smcap">Note <a name="VII21" id="VII21">21.</a></span> "Ḳoot-el-Ḳuloob" signifies "Food (or Sustenance) of Hearts."</p> + +<p><span class="smcap">Note <a name="VII22" id="VII22">22.</a></span> As black, which was the distinguishing colour of the banners and dress +of the 'Abbásee Khaleefehs, was originally assumed in token of mourning for such +of their relations as were victims of the Umawees, it may have continued for a long +time to be used for a similar purpose: but the modern colour of mourning among the +Arabs is blue; and it is remarkable that the term which properly signifies "black" is +commonly applied by them to dark blue.—On the subject of mourning, see Note 52 to +Chapter ii.</p> + +<p><span class="smcap">Note <a name="VII23" id="VII23">23.</a></span> "Kheyzurán" and "Ḳaḍeeb" signify respectively, "a Cane" (particularly +"Indian Cane"), and "a Rod," or "a long and slender Branch."</p> + +<p><span class="smcap">Note <a name="VII24" id="VII24">24.</a></span> See note 85 to Chapter iii.</p> + +<p><span class="smcap">Note <a name="VII25" id="VII25">25.</a></span> By "the Sulṭán" is meant the Viceroy of Damascus, though the title is +improperly used in this sense.</p> + +<p><span class="smcap">Note <a name="VII26" id="VII26">26.</a></span> The account of the disgusting treatment of Ghánim's mother and sister, +which follows in this place in the old version, is not in either of the copies of the +original which I possess, containing this tale. Hence, and as it is extremely inconsistent +with Arab customs and feelings, I have little doubt of its being an interpolation by +some ignorant copyist.</p> + +<p><span class="smcap">Note <a name="VII27" id="VII27">27.</a></span> See Note 18 to Chapter vi.</p> + +<p><span class="smcap">Note <a name="VII28" id="VII28">28.</a></span> By Ghánim's ḥareem, we are here to understand his mother and sister; +the term "ḥareem" being often used to signify a man's female relations residing in his +house.</p> + +<p><span class='pagenum'><a name="Page_465" id="Page_465">465</a></span></p> +<p><span class="smcap">Note <a name="VII29" id="VII29">29.</a></span> It is implied that she visited the sheykhs (by which are here meant the +devotees) to request the aid of their prayers; and gave alms for the sake (or in the +name) of Ghánim in order to propitiate Providence in his favour.</p> + +<p><span class="smcap">Note <a name="VII30" id="VII30">30.</a></span>—<i>On the Charitable Disposition of the Arabs.</i> Some remarks which I have +made on this subject with reference to the Egyptians, in a former work, are equally +applicable to the Arabs in general. "Benevolence and charity to the poor are virtues +which the Egyptians possess in an eminent degree, and which are instilled into their +hearts by religion; but from their own profession it appears that they are as much +excited to the giving of alms by the expectation of enjoying corresponding rewards in +heaven, as by pity for the distresses of their fellow-creatures, or a disinterested wish to +do the will of God. It may be attributed, in some measure, to the charitable disposition +of the inhabitants, that beggars are so numerous in Cairo. The many handsome +Sebeels, or public fountains (buildings erected and endowed for the gratuitous supply of +water to passengers), which are seen in this city, and the more humble structures of +the same kind in the villages and fields, are monuments of the same virtue."<a name="FNanchor_355" id="FNanchor_355"></a><a href="#Footnote_355" class="fnanchor">355</a> So also +the numerous Kháns for the reception of travellers, in countries occupied by the Arabs, +bear testimony to the charity of this people.</p> + +<p><span class="smcap">Note <a name="VII31" id="VII31">31.</a></span> This is often said by an Arab to a person against whom he knows or fears +himself to have committed an offence. The most urgent reason for doing so may be +seen by reverting to No. 9 of the notes to Chapter iv.</p> + +<p><span class="smcap">Note <a name="VII32" id="VII32">32.</a></span> This compliment has occasioned, in the old version, an error of the most +serious kind, by its having been understood in its literal sense. Ghánim is made to +propose that the Khaleefeh should take his sister as one of his favourites (<i>i. e.</i> concubines); +which, as she was a free woman, would be a crime of the foulest nature.</p> + +<p><span class="smcap">Note <a name="VII33" id="VII33">33.</a></span> We are to understand this sum of money as being Fitneh's dowry.—Here +it may be mentioned, that the Khaleefeh, by marrying Fitneh, severely punished +Zubeydeh: for he thus gave her a wife, instead of a concubine, as a rival.</p> + +<p><span class="smcap">Note <a name="VII34" id="VII34">34.</a></span>—<i>On the Passion of Love among the Arabs.</i> A few remarks on this subject +may be inserted to justify the picture of love presented in the foregoing tale. That +sensual passion is most prevalent among the Arabs cannot be doubted; but I think +it unjust to suppose them generally incapable of a purer feeling, worthy, if constancy +be a sufficient test, of being termed true love. That they are not so, appears evident to +almost every person who mixes with them in familiar society; for such a person must +have opportunities of being acquainted with many Arabs sincerely attached to wives +whose personal charms have long vanished, and who have neither wealth nor influence +of their own, nor wealthy nor influential relations, to induce their husbands to refrain +from divorcing them. It very often happens, too, that an Arab is sincerely attached +to a wife possessed, even in the best portion of her age, of few charms; and that the +lasting favourite among two or more wives is not the most handsome. This opinion, +I am sorry to observe, is at variance, as far as the Arabs of the <i>towns</i> are concerned, +with that entertained by one of the most intelligent and experienced of modern travellers, +who long resided among this people,—the justly-celebrated Burckhardt:<a name="FNanchor_356" id="FNanchor_356"></a><a href="#Footnote_356" class="fnanchor">356</a> but +<span class='pagenum'><a name="Page_466" id="Page_466">466</a></span>it is confirmed by numerous facts related by respectable Arab authors (and therefore +not regarded by them as of an incredible nature), as well as by cases which have fallen +under my own observation. The tale of Leylà and Mejnoon, "the Juliet and Romeo of +Arabia," is too well known to be here repeated; but among many other anecdotes of +strong and constant love, the following may be inserted:—</p> + +<p>The Khaleefeh Yezeed the son of 'Abd-El-Melik, it is said, had two female slaves; +One of whom was named Ḥabbábeh, and the other, Selámeh; to the former of whom he +was most ardently attached: he had purchased her for a hundred thousand dirhems; +and the other, for ten thousand. In the company of these two females he sometimes +shut himself up for three months together, utterly neglecting the affairs of his people. +At length, being reproved for this conduct by his brother Meslemeh, he promised to +return to his duty: but the two slaves diverted him from his purpose; and on the +following morning, excited by their songs and caresses, and by wine, he became frantic +with pleasure, and danced and sang like a madman, till a fatal accident put a stop to +his joy: Ḥabbábeh, eating a pomegranate, was choked by one of the grains, and immediately +died. The grief of Yezeed was so poignant that he would not quit the corpse, +but continued to kiss and fondle it until it became putrid. Being then admonished +by his attendants that proper respect required its burial, he consented to commit it to +the earth: after five days, however, his desire again to behold the object of his love +induced him to open the grave, and though the corpse had become hideous, he declared +that it was lovely as ever in his eyes. At the earnest request of Meslemeh, he ordered +the grave to be closed again; but he was unable to exist when deprived of the sight of +the remains of her who was at the same time his slave and his mistress: he threw +himself upon his bed, speechless; and after lingering seventeen nights, expired, and was +buried by the side of Ḥabbábeh. "May God," says the narrator, "have mercy on them +both!"<a name="FNanchor_357" id="FNanchor_357"></a><a href="#Footnote_357" class="fnanchor">357</a></p> + +<p>In the same work from which the above is taken, it is related that Hároon Er-Rasheed, +visiting Suleymán the son of Aboo-Jaạfar, one of his chief officers, saw +<span class='pagenum'><a name="Page_467" id="Page_467">467</a></span>with him a female slave, named Ḍa'eefeh, of excessive beauty, and being smitten by +her charms, demanded her as a present. His request was granted; but Suleymán +from grief at the loss of his mistress, fell sick; and during his illness was heard to +exclaim,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"I appeal unto God against the affliction which He hath sent upon me through the Khaleefeh.</span> +<span class="i0">The world heareth of his justice; but he is a tyrant in the affair of Ḍa'eefeh.<a name="FNanchor_358" id="FNanchor_358"></a><a href="#Footnote_358" class="fnanchor">358</a></span> +<span class="i0">Love of her is fixed in my heart as ink upon the surface of paper."</span> +</div> +</div> + +<p>Er-Rasheed, being informed of his complaint, restored to him his mistress, and, with +her, his peace of mind.—This anecdote is given as a proof of strong love; but perhaps +may not be thought much to the purpose. The following, from the same work, is +more apt.</p> + +<p>During the hottest hour of an excessively sultry day, the Khaleefeh Mo'áwiyeh the +son of Aboo-Sufyán was sitting in a chamber which was open on each side to allow free +passage to the air, when he beheld a barefooted Bedawee approaching him. Wondering +what could induce this man to brave the scorching heat, he declared to his attendants +that, if he were come to demand of him any favour or aid or act of justice, his request +should be granted. The Bedawee addressed him, in verse, with a pathetic appeal for +justice against the tyranny of Marwán the son of El-Ḥakam (afterwards Khaleefeh, +Mo'áwiyeh's fourth successor), by whom he had been forcibly deprived of his beloved +wife, named Soạdà. The Khaleefeh requiring a more particular account of his case, he +related the following facts. He had a wife, the daughter of his paternal uncle, excessively +beloved by him, and he possessed a number of camels, which enabled him to live +in comfort; but a year of terrible drought deprived him of his property, and reduced +him to utter want: his friends deserted him, and his wife was taken away from him by +her father. To seek redress, he repaired to Marwán, the Governor of his district, at +El-Medeeneh, who, having summoned the father of his wife, and herself, was so smitten +by the beauty of the woman that he determined to obtain her for himself in marriage; +to accomplish which, he threw the husband into prison, and offered the father of the +woman a thousand deenárs and ten thousand dirhems for his consent to his marriage +with her, promising to compel her actual husband to divorce her; and this latter object, +having obtained the father's approval, he gained by severely torturing the unfortunate +Bedawee. It would have been vain for the woman to attempt resistance; and so she +became the wife of Marwán.—The oppressed Bedawee, having related these circumstances, +fell down in a swoon, and lay on the floor senseless, coiled up like a dead snake. +As soon as he recovered, the Khaleefeh wrote a poetical epistle to Marwán, severely +reproaching him for his baseness, and commanding him, on pain of death, to divorce +the woman and send her with his messenger. She was accordingly divorced and sent, +with an answer composed in the same measure and rhyme, assuring the Khaleefeh that +the sight of Soạdà would convince him that her charms were irresistible; and this +proved too true. Mo'áwiyeh himself no sooner saw her than he coveted the possession +of her, and offered to give the Bedawee, if he would resign her to him, three virgins +from among his female slaves, together with a thousand deenárs, and an ample annual +pension. The Bedawee shrieked with dismay, as though he had received his death-blow; +and indignantly rejected the offer. The Khaleefeh then said to him, "Thou +confessest that thou hast divorced her, and Marwán has married her and acknowledged +that he has divorced her: we will therefore give her her choice: if she desire any other +than thee as her husband we will marry her to him, and if she prefer thee we will +restore her to thee." She however preferred the destitute Bedawee, and the Khaleefeh +gave her up to him, with a present of ten thousand dirhems.</p> + +<p>Numerous instances of unreasonable love are recorded in the writings of Arabs. It +<span class='pagenum'><a name="Page_468" id="Page_468">468</a></span>is related that a man fell in love with a female from seeing the impression of her hand +upon a wall; and being unable to obtain possession of her, died. Many men are said, +to have conceived a violent passion for females seen in dreams: others, again, to have +been thus affected merely by the ear. An author relates his having been acquainted +with an accomplished schoolmaster who lost his heart from hearing a man sing the +praises of a woman named Umm-'Amr, and two days after, shut himself up in his house +to mourn for her death, in consequence of his hearing the same man sing,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"The ass went away with Umm-'Amr; and she returned not, nor did the ass return."<a name="FNanchor_359" id="FNanchor_359"></a><a href="#Footnote_359" class="fnanchor">359</a></span> +</div> +</div> + +<p>But a few anecdotes may be considered as rare exceptions to a general rule. I +think, however, that strong evidences of the existence of true love among all classes +of the Arabs are afforded by their very numerous tales of fiction descriptive of this +passion.</p> + +<div class="figcenter" style="width: 463px; position: relative;"><a name="f177" id="f177"></a><img src="images/fig177.png" width="463" height="454" alt="Tail-piece to Notes to Chapter VII.--The Decision" title="Tail-piece to Notes to Chapter VII.--The Decision" /></div> +<hr /> +<div class="footnote"><p><a name="Footnote_354" id="Footnote_354"></a><a href="#FNanchor_354"><span class="label">354</span></a> Marginal note by my sheykh.</p></div> + +<div class="footnote"><p><a name="Footnote_355" id="Footnote_355"></a><a href="#FNanchor_355"><span class="label">355</span></a> Modern Egyptians, vol. i. ch. xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_356" id="Footnote_356"></a><a href="#FNanchor_356"><span class="label">356</span></a> I may suffer in public estimation for my differing +in opinion from this accomplished traveller +and most estimable man; but I cannot, on that +account, abstain from the expression of my dissent. +Our difference, I think, may be thus explained. +He conformed, in a great degree, to the habits of +the Arabs; but not to such an extent as I consider +necessary to obtain from them that confidence in +his sympathy which would induce them to lay +open to him their character; and when a man is +often treated with coldness and reserve, I doubt +whether the people from whom he experiences +such treatment can be judged by him with strict +impartiality. To be received on terms of equality +by Arabs of the more polished classes, an undeviating +observance of their code of etiquette is absolutely +indispensable: but Burckhardt, I have been +assured, often violated this code, by practices harmless +enough to our notions, and probably, also, in +the opinion of the Arabs of the Desert, but extremely +offensive to the people who enjoyed the least share +of his esteem: his most intimate acquaintances in +Cairo generally refused, in speaking of him, to +designate him by the title of "sheykh" which he +had adopted; and yet the heaviest charge that I +heard brought against him was his frequent habit +of <i>whistling</i>!—This fact has been mentioned, as +corroborating an observation of the same kind, by +Mr. Urquhart ("Spirit of the East," vol. i. pp. 417 +and 418), all of whose opinions relating to the +East, expressed in the work here referred to, and +especially those regarding the characteristics of +the Eastern <i>mind</i>, are entitled to the highest +respect. +</p><p> +[A very remarkable instance, confirming Mr. +Lane's opinion of the existence of true love +among the Arabs, occurred during my residence +with him in Cairo. The wife of a man of good +birth, and holding a high position in that city, was +accused of carrying on an intrigue while visiting +the tombs of her relations. Her family claimed +her in accordance with the law, and threatened to +put her to death, as the law would undoubtedly +have justified them in doing, if the case were +proved against her. Her husband was much attached +to her—she was his first and only wife—and +he believed, with reason, that the accusation was +false: at the same time he knew that she would +in all likelihood find it impossible to clear herself +in a court of law, where justice is only accidentally +awarded, and had good cause to fear that her male +relations would put her to death without a hearing. +He therefore adopted the extraordinary expedient +of taking her secretly to the house of a married +European gentleman of his acquaintance. There +she remained concealed for some time, her husband +visiting her daily, and shewing the most perfect +confidence in his friend; while the latter was +almost confined to one room, never venturing into +the ḥareem without calling "Permission!" at every +few steps. In the mean time, the indignation of +the lady's friends cooled, and the affair was cleared +up. She has since lived in perfect happiness with +her husband. +</p><p> +To any one familiar with Eastern customs and +modes of thought, a stronger proof of sincere love +could scarcely be given, than that a man should +thus set aside the strongest prejudices of his +nation to save the honour, and perhaps the life, of +his wife, disbelieving a report which, from its +plausibility, might have been accepted without +hesitation. The facilities afforded by the visits to +the cemeteries are notorious, and the state of +morals among the women of Egypt unfortunately +makes their defence difficult in a suspicious +case.—<span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_357" id="Footnote_357"></a><a href="#FNanchor_357"><span class="label">357</span></a> Kitáb el-'Onwán fee Mekáïd en-Niswán (MS. +in my possession).</p></div> + +<div class="footnote"><p><a name="Footnote_358" id="Footnote_358"></a><a href="#FNanchor_358"><span class="label">358</span></a> This word slightly varied (changed to ḍa'eefih) +bears another meaning; namely, "his weak one:" +the final vowel being suppressed by the rule of +waḳf.</p></div> + +<div class="footnote"><p><a name="Footnote_359" id="Footnote_359"></a><a href="#FNanchor_359"><span class="label">359</span></a> Kitáb el-'Onwán, &c.</p></div> +<hr /> + +<p><span class='pagenum'><a name="Page_469" id="Page_469">469</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f178" id="f178"></a><img src="images/fig178.png" width="600" height="578" alt="Head-piece to Chapter VIII.--Suleymán Sháh and his Wezeer" title="Head-piece to Chapter VIII.--Suleymán Sháh and his Wezeer" /></div> + +<h4>CHAPTER VIII.</h4> + +<h6>COMMENCING WITH PART OF THE HUNDRED AND SEVENTH NIGHT,<a href="#VIII1" class="fnanchor">1</a> AND ENDING +WITH PART OF THE HUNDRED AND THIRTY-SEVENTH.</h6> + +<hr /> +<h5>THE STORY OF TÁJ-EL-MULOOK AND THE LADY DUNYÀ.</h5> + +<p>There was, in former times, a city behind the mountains of +Iṣpahán, called El-Medeeneh el-Khaḍrà,<a href="#VIII2" class="fnanchor">2</a> and in it resided a King +called the King Suleymán. He was a person of liberality and +beneficence, and justice and integrity, and of a generous and obliging +disposition: travellers repaired to him from every quarter, and his +fame spread throughout all the regions and countries; and he reigned +a long time in glory and security; but he was destitute of children +and of wives.<span class='pagenum'><a name="Page_470" id="Page_470">470</a></span></p> + +<p>He had a Wezeer who nearly resembled him in his qualities, in +liberality and other endowments; and it came to pass that he sent +to this Wezeer one day, and having summoned him into his presence, +said to him, O Wezeer, my heart is contracted, and my patience is +overcome, and my strength is impaired, because I have neither a wife +nor a child: this is not the usual way of Kings who rule over lords +and poor men; for they rejoice in leaving children, and multiplying +by them the number of their posterity; and the Prophet (God bless +and save him!) hath said, Intermarry, and beget offspring, that ye +may increase in number; for I shall contend for your superiority with +the other nations on the day of resurrection.—What, then, is thy +counsel, O Wezeer? Point out to me what is advisable.—But when +the Wezeer heard these words, tears poured from his eyes, and he +replied, Far be it from me, O King of the age, that I should speak of +that which belongeth unto the Compassionate to decide!<a href="#VIII3" class="fnanchor">3</a> Dost thou +desire that I should enter the fire of Hell, through the anger of the +Almighty King?—Know, O Wezeer, rejoined his sovereign, that, if +the King purchase a female slave whose rank and lineage are unknown, +he will not be acquainted with her ignoble origin that he may abstain +from her, or the nobility of her extraction that he may make her his +companion: so, if he do this, she may perhaps bear him a son who +may be a hypocrite, a tyrant, a shedder of blood; and she may +resemble a marshy land, the produce of which is worthless, and +attaineth no excellence: her child may be obnoxious to the indignation +of his Lord, not doing what He commandeth him, nor refraining +from that which He forbiddeth him to do. I will never, therefore, be +the means of such an event by purchasing a female slave. I desire, +rather, that thou demand in marriage for me one of the daughters of +the Kings, whose lineage is known, and whose loveliness is celebrated. +If, then, thou wilt point out to me one of good birth and of religion +among the daughters of the Muslim Kings, I will demand her as my +wife, and marry her in the presence of witnesses, that I may thereby +obtain the approval of the Lord of mankind.—The Wezeer replied, +Verily God hath accomplished thy want and given thee thy desire.—How +so? asked the King.—Know, O King, answered the Wezeer, +that it hath been told me that the King Zahr Sháh, the sovereign of +El-Arḍ el-Beyḍà,<a href="#VIII4" class="fnanchor">4</a> hath a daughter of astonishing loveliness, whom +words cannot describe, whose equal existeth not in this age, for she is +endowed with the most perfect beauty and symmetry, with black eye, +and long hair, and slender waist, and large hips; when she approach<span class='pagenum'><a name="Page_471" id="Page_471">471</a></span>eth +she seduceth, and when she turneth her back she killeth, ravishing +the heart and the eye. It is my opinion, therefore, O King, that +thou shouldst send to her father an intelligent messenger, well-informed, +and experienced in the course of events, that he may +courteously ask her in marriage for thee of her father; for she hath +no equal in the distant parts of the earth, nor in the near; so shalt +thou enjoy her lovely face, and the Glorious King shall approve thy +conduct; since it hath been handed down from the Prophet (God +bless and save him!) that he said, There is no monkery in El-Islám.</p> + +<p>Upon this, the King was perfectly delighted, his bosom expanded +with joy, and anxiety and grief departed from him; and, addressing +his Wezeer, he said to him, Know, O Wezeer, that no one shall go on +this business but thou, on account of thy consummate wisdom and +politeness: depart, therefore, to thy house, and accomplish what thou +hast to do, and prepare thyself by the morrow, and demand for me in +marriage this damsel with whom thou hast caused my heart to be +engrossed, and return not to me without her. The Wezeer replied, I +hear and obey:—and he went to his house, and gave orders to bring +presents suitable to Kings, consisting of costly jewels and precious +rarities, such as were light to carry and of great value, together with +Arab horses, and Davidean coats of mail,<a href="#VIII5" class="fnanchor">5</a> and chests of wealth such +as language would fail to describe. These they placed upon the mules +and camels, and the Wezeer departed, accompanied by a hundred +memlooks and a hundred male black slaves and a hundred female +slaves, and the flags and banners were unfurled over his head. The +King charged him to return soon; and after his departure, the King +Suleymán Sháh burned with desire, and became engrossed with love +of the damsel night and day. Meanwhile, the Wezeer, by night and +by day traversed the deserts and wastes until there remained between +him and the city to which he was repairing one day's journey, when +he alighted at the bank of a river, and, having summoned one of his +chief officers, ordered him to go quickly to the King Zahr Sháh, and +to acquaint him with his approach. He answered, I hear and obey:—and +went quickly to the city; and when he arrived there, it happened +that the King Zahr Sháh was sitting in one of the places of recreation +before the gate of the city, and, seeing him as he entered, knew him +to be a stranger, and summoned him before him. So when the +messenger came to him, he informed him of the approach of the +Wezeer of the supreme King Suleymán Sháh, the King of El-Arḍ +el-Khaḍrà and of the mountains of Iṣpahán; and the King Zahr<span class='pagenum'><a name="Page_472" id="Page_472">472</a></span> +Sháh rejoiced, and welcomed the messenger, and, having conducted +him to his palace, said to him, Where didst thou part from the +Wezeer? He answered, I parted from him in the morning at the +bank of such a river, and to-morrow he will arrive and visit thee: +may God continue his favours unto thee, and show mercy unto thy +parents!<a href="#VIII6" class="fnanchor">6</a> Zahr Sháh then ordered one of his wezeers to take with +him the greater number of his chief officers and chamberlains and +lieutenants and the lords of his court, and to go forth with them to +meet him, in honour of the King Suleymán Sháh; for his dominion +extended through the land.</p> + +<p>In the mean time, the Wezeer of Suleymán Sháh remained where +he had halted until midnight, and then proceeded towards the city; +and when the morning gleamed, and the sun shone upon the hills and +the lowlands, suddenly the Wezeer of the King Zahr Sháh, and his +chamberlains and the lords of his court and the chief officers of his +kingdom, approached and joined him at the distance of some leagues +from the city. So the Wezeer of Suleymán Sháh felt sure of the +accomplishment of his business, and saluted those who met him; and +the latter preceded him until they arrived at the palace of the King, +and passed in before him through the entrance to the seventh +vestibule. This was the place which no one entered on horseback; +for it was near to the King; therefore here the Wezeer alighted, and +he proceeded on foot until he came to a lofty saloon, at the upper end +of which was a couch of alabaster set with pearls and jewels, having +four legs of elephants' tusks, and upon it was a mattress covered with +green satin embroidered with red gold, and over it was a canopy +adorned with pearls and jewels. Upon this couch sat the King Zahr +Sháh, and the lords of his court stood in attendance upon him. And +when the Wezeer went in unto him, and stood before him, he composed +his heart, and gave liberty to his tongue, and, displaying the +oratory of wezeers, and uttering the language of the eloquent, +addressed the King with courtesy of manner, and recited a series of +complimentary verses; and when he had finished, the King caused +him to draw near, treated him with the utmost respect, and, seating +him by his side, smiled in his face, and honoured him with a gracious +reply. After this, the attendants brought forward the table in that +saloon, and they ate until they were satisfied, when the attendants +removed the table, and every one who was present went forth, except +the chief officers. When the Wezeer, therefore, saw that they had +quitted the hall, he rose and stood on his feet, and, complimenting the<span class='pagenum'><a name="Page_473" id="Page_473">473</a></span> +King, kissed the ground before him, and said, O great King, and +dignified sovereign, I have come unto thee and visited thee on an +affair productive of peace and prosperity and happiness unto thee; +and it is this: I have come to thee as an ambassador to desire in +marriage thy daughter, the distinguished by rank and lineage, from +the King Suleymán Sháh, who is endowed with justice and integrity, +and graciousness and beneficence, the King of El-Arḍ el-Khaḍrà and +of the mountains of Iṣpahán, and he hath sent unto thee many +presents and numerous rarities, desiring thine alliance. Dost thou +then wish the same of him?—He then stood silent, waiting for the +answer; and when the King Zahr Sháh heard these words, he rose +upon his feet, and modestly kissed the ground; and the persons who +were present wondered at the King's condescension to the ambassador,<span class='pagenum'><a name="Page_474" id="Page_474">474</a></span> +and their minds were amazed. The King then offered up praises +unto Him who is possessed of glory and honour, and said, still standing, +O exalted Wezeer, and illustrious lord, hear what I say: we are, +unto the King Suleymán Sháh, among the number of his subjects, +and shall be ennobled by his affinity: we covet this distinction; and +my daughter is one of his handmaids. This is my greatest desire; +that he may be a means of support to me, and my reliance.—And he +summoned the Ḳáḍees and witnesses, and they bore witness that the +King Suleymán Sháh had appointed his Wezeer as his deputy to +effect the marriage, and the King Zahr Sháh joyfully officiated for +his daughter in performing the contract; so the Ḳáḍees concluded the +marriage-contract, and offered up a prayer for the happiness and +prosperity of both parties: after which, the Wezeer arose, and produced +the presents and precious rarities, and all the gifts that he had +brought, and offered the whole to the King Zahr Sháh.</p> + +<div class="figcenter" style="width: 529px; position: relative;"><a name="f179" id="f179"></a><img src="images/fig179.png" width="529" height="610" alt="Zahr Sháh on his Throne" title="Zahr Sháh on his Throne" /></div> + +<p>The King then occupied himself in fitting out his daughter, and +in honourably entertaining the Wezeer; and he feasted at his +banquets the great and the abject, and continued the festivity for a +period of two months, omitting in it nothing that would rejoice the +heart and the eye.<a href="#VIII7" class="fnanchor">7</a> And when everything that the bride required was +completed, the King gave orders to carry forth the tents, and they +were pitched outside the city. They packed the stuffs in the chests, +and made ready the Greek and Turkish female slaves; and the King +provided the bride with precious treasures and costly jewels, and made +for her a litter<a href="#VIII8" class="fnanchor">8</a> of red gold adorned with pearls and jewels, appropriating +to her use ten mules for the journey. The litter appeared +like a private chamber, and its occupant like one of the beautiful +Ḥooreeyehs,<a href="#VIII9" class="fnanchor">9</a> her canopy resembling one of the pavilions of Paradise. +They packed up the treasures and wealth, and placed them upon the +mules and camels, and the King Zahr Sháh went with them to the +distance of three leagues, and then bade farewell to his daughter and +the Wezeer and his attendants, and returned home in joy and safety.</p> + +<p>The Wezeer proceeded with the King's daughter, and continued +his days' journeys and his route over the wastes, travelling with +diligence by night and day, until there remained between him and +his country a journey of three days; whereupon he sent forward a +messenger to the King Suleymán Sháh to inform him of the approach +of the bride. So the messenger hasted in his journey till he arrived +in the presence of the King, and acquainted him with the approach of +the bride; and the King was rejoiced, and bestowed a robe of honour<span class='pagenum'><a name="Page_475" id="Page_475">475</a></span> + +<span class="figright3" style="width: 606px; position: relative;"><a name="f181a" id="f181a"></a><img src="images/fig181a.png" width="606" height="165" alt="The Troops of Suleymán Sháh meeting his Bride" title="The Troops of Suleymán Sháh meeting his Bride" /></span> +<span class="figright3" style="width: 203px; position: relative;"><a name="f181b" id="f181b"></a><img src="images/fig181b.png" width="203" height="226" alt="The Troops of Suleymán Sháh meeting his Bride" title="The Troops of Suleymán Sháh meeting his Bride" /></span> +<span class="figright3" style="width: 240px; position: relative;"><a name="f181c" id="f181c"></a><img src="images/fig181c.png" width="240" height="218" alt="The Troops of Suleymán Sháh meeting his Bride" title="The Troops of Suleymán Sháh meeting his Bride" /></span> +<span class="figright3" style="width: 204px; position: relative;"><a name="f181d" id="f181d"></a><img src="images/fig181d.png" width="204" height="346" alt="The Troops of Suleymán Sháh meeting his Bride" title="The Troops of Suleymán Sháh meeting his Bride" /></span> + +upon the messenger, and ordered his troops to go +forth in grand procession to meet the bride and her +attendants with honour, desiring them to equip +themselves in the gayest manner, and to unfurl the +standards over their heads. And they complied +with his commands; and a crier proclaimed through +the city, that no curtained damsel nor honoured +lady nor infirm old woman should fail to go forth +to meet the bride. So they all went forth to +meet her, and the chief among them accompanied +her to serve her. They decided together to +conduct her towards night to the King's palace, +and the chief officers of the court agreed to +decorate the streets, and to stand while the +bride passed by them with the eunuchs and +female slaves before her, she herself being clad +in the dress which her father gave her. And +when she approached, the troops surrounded +her, ranged on the right and left, and the litter +advanced with her until it drew near to the palace; +and there was no one who did not come forth to +see it: the drums were beaten, and the spears +brandished, and the trumpets sounded, and sweet +odours were diffused around, and the standards +flapped, and the horses raced with each other, until +they arrived at the gate of the palace, when the +pages advanced with the litter to the entrance of + +<span class="figleft3" style="width: 146px; position: relative;"><a name="f181e" id="f181e"></a><img src="images/fig181e.png" width="146" height="166" alt="The Troops of Suleymán Sháh meeting his Bride" title="The Troops of Suleymán Sháh meeting his Bride" /></span> + +the Ḥareem: the palace was +illuminated by its splendour, +and its walls shone with the +lustre of its ornaments; and +at night the eunuchs opened +the doors of the inner apartment, +and stood surrounding +the chief entrance. The bride<span class='pagenum'><a name="Page_476" id="Page_476">476</a></span> +then came forward among the female slaves, like the moon among the +stars, or the chief pearl among the minor pearls of the string, and she +entered the apartment, where they had placed for her a couch of +alabaster set with pearls and jewels. Upon this she seated herself, +and the King came in to visit her, and God inspired his heart with +love for her, so that his disquietude and trouble ceased.</p> + +<p>He remained with her about a month, after which he went forth +and sat upon his throne, and administered justice to his subjects; and +towards daybreak on the morning after the expiration of the ninth +month, his wife gave birth to a male child of an auspicious appearance. +When the King heard of it, he rejoiced exceedingly, and gave a large +sum of money to the bearer of the good tidings; and in his joy he +went to the child, and kissed him between the eyes, wondering at his +surpassing beauty. The midwives took him, and blackened the edges of +his eyelids with koḥl;<a href="#VIII10" class="fnanchor">10</a> and they named him Táj-el-Mulook Khárán.<a href="#VIII11" class="fnanchor">11</a> +He was nourished on the bosom of indulgence, and reared in the lap +of prosperity, and days and years passed until he attained the age of +seven years; whereupon the King Suleymán Sháh summoned the +men of learning and science, and ordered them to instruct his son in +writing and science and polite literature, and they continued to do so +for some years, until he had learnt what was requisite; and when he +was acquainted with all that the King desired, he caused him to be +brought from the professors and teachers, and engaged for him a +master to instruct him in horsemanship, who continued to teach him +until his pupil was fourteen years of age. Whenever the youth went +forth on any business, every one who beheld him was ravished by his +beauty, so that they composed verses in his praise, and even the +women of virtue were overcome by love for him, through the surpassing +beauty with which he was endowed. And when he had attained +the age of eighteen years, the grey down appeared upon a mole on +his red cheek, while another mole, like a globule of ambergris, added +to these charms, and he captivated the minds and eyes of his beholders. +His comeliness increased as he became a man, and he had companions +and friends, and every one who enjoyed access to him wished that +Táj-el-Mulook might be Sulṭán after the death of his father, and that +he might himself be one of his emeers.</p> + +<p>Now Táj-el-Mulook became addicted to hunting, and would not +desist from it for a single hour. His father, the King, used to forbid +him this pursuit, fearing, on his account, the perils of the desert and +the wild beasts; but he would not receive his warnings. And it came<span class='pagenum'><a name="Page_477" id="Page_477">477</a></span> + +<span class="figleft3" style="width: 156px; position: relative;"><a name="f182" id="f182"></a><img src="images/fig182.png" width="156" height="177" alt="Táj-el-Mulook hunting" title="Táj-el-Mulook hunting" /></span> + +to pass that he said to his servants, Take with +you provender for ten days. And they complied +with his order; and when he went forth with his +followers to the chase, they proceeded over the +desert, and continued their course for four days, +until they came in sight of a verdant tract, where +they beheld wild beasts ranging at large, and +trees with ripe fruit, and springs gushing forth; +so he said to his followers, Set here the nets, and enlarge their circle, +and our place of meeting shall be at the extremity of the circle, at +such a spot. They therefore obeyed his commands: + +<span class="figright3" style="width: 206px; position: relative;"><a name="f183a" id="f183a"></a><img src="images/fig183a.png" width="206" height="325" alt="Táj-el-Mulook hunting" title="Táj-el-Mulook hunting" /></span> +<span class="figright3" style="width: 592px; position: relative;"><a name="f183b" id="f183b"></a><img src="images/fig183b.png" width="592" height="350" alt="Táj-el-Mulook hunting" title="Táj-el-Mulook hunting" /></span> + +they set the nets, and enlarged their +circle, and there collected within them an abundance +and a variety of wild beasts and gazelles, in +such numbers that the wild beasts cried out in +fear of them, and threw themselves in the faces +of the horses in their attempts to escape. So he +urged the dogs and the lynxes<a href="#VIII12" class="fnanchor">12</a> and the hawks +at them; and they shot the wild beasts with +arrows, striking them in mortal places, and they +arrived not at the further extremity of the circle +without having taken, of the wild beasts, a great +number; the rest having fled away. Táj-el-Mulook +then alighted at some water, and, having +caused the game to be brought before him,<span class='pagenum'><a name="Page_478" id="Page_478">478</a></span> +divided it: he appropriated to his father, Suleymán Sháh, the best of +the beasts, and despatched the portion to him; and some he distributed +among the officers of his court.</p> + +<p>They passed the night at that place; and in the morning there +approached them a great caravan, comprising black slaves and servants +and merchants. The caravan halted at the water and the verdant +tract; and when Táj-el-Mulook beheld them, he said to one of his +companions, Bring me an account of these people, and ask them +wherefore they have halted in this place. And when the messenger +went to them, he said to them, Inform us who ye are, and return an +answer quickly. So they replied, We are merchants, and have halted +here for the sake of rest, for the next station is distant from us; and +we have halted in this place because we here enjoy tranquillity under +the protection of the King Suleymán Sháh and his son; for we know +that every one who alighteth in his dominions is in safety and peace; +and we have some precious stuffs which we have brought on account +of his son Táj-el-Mulook. The messenger, therefore, returned to the +King's son, and acquainted him with the truth of the matter, informing +him of what he had heard from the merchants; and the King's +son said, If they have anything which they have brought on my +account, I will not enter the city nor remove from this place until I +cause it to be displayed before me. He then mounted his horse, and +proceeded, his memlooks following him, until he drew near to the +caravan; and the merchants rose to him, and greeted him with prayers +for the divine aid and favour, and the continuance of his glory and his +excellencies. A tent of red satin embroidered with pearls and jewels +was pitched for him, and they spread for him, over a carpet of silk, a +royal carpet, the upper end of which was adorned with emeralds: and +Táj-el-Mulook seated himself, and the memlooks stood waiting upon +him; and he sent to the merchants, commanding them to bring everything +that they had with them. So they approached him with their +merchandise, and he caused all of it to be displayed before him, and +took of it what suited him, and gave them the price.</p> + +<p>After this, he mounted, and was about to depart; when, casting a +glance at the caravan, he saw a young man, a comely youth, attired in +clean clothes, of elegant person, with shining forehead and brilliant +countenance; but the charms of this youth had suffered a change, and +paleness had overspread him, in consequence of his separation from the +objects of his affection; great was his groaning and lamentation, and, +with tears flowing from his eyes, he recited these verses:<span class='pagenum'><a name="Page_479" id="Page_479">479</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Our separation is protracted, and anxiety and fear are prolonged; and tears from my eye, O my friend, are flowing.</span> +<span class="i0">I bade farewell to my heart on the day of parting, and now I am alone, without heart, and without hope.</span> +<span class="i0">O my friend, pause with me while I bid her farewell by whose voice diseases and infirmities would be cured.</span> +</div> +</div> + +<p>Having thus said, he wept a while, and fell down in a swoon, while +Táj-el-Mulook looked at him, wondering at his case; and when he +recovered, he stared with a bold look, and again recited some verses, +commencing thus:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Beware of her eye; for it is enchanting, and none escapeth upon whom it is cast.</span> +</div> +</div> + +<p>He then uttered a loud sigh, and a second time swooned; and when +Táj-el-Mulook beheld him in this state, he was perplexed at his case, +and walked towards him; and as soon as he recovered from his fit, +he saw the King's son standing at his head; whereupon he rose upon +his feet, and kissed the ground before him; and Táj-el-Mulook said +to him, Wherefore hast thou not displayed thy merchandise to us?—O +my lord, he answered, my merchandise compriseth nothing suitable +to thy highness. But the King's son said, Thou must positively shew +me what thou hast, and acquaint me with thy circumstances; for I +see thee with weeping eye and mourning heart; and if thou be +oppressed, we will put an end to the oppression that thou sufferest; +and if thou be in debt, we will discharge thy debt; for my heart hath +been tormented on thine account since I first beheld thee.</p> + +<p>Then Táj-el-Mulook gave orders to place a chair; and they set for +him a chair of ivory and ebony ornamented with reticulated work of +gold and silk, and they spread for him a silken carpet; and Táj-el-Mulook +seated himself upon the chair, and commanded the young +man to sit upon the carpet, and said to him, Display to me thy merchandise. +The young man replied, O my lord, mention it not unto +me; for my merchandise is not suitable to thee. But Táj-el-Mulook +said to him, It must be done:—and ordered some of his pages to +bring it: so they brought it in spite of him; and when the young +man beheld it, his tears flowed, and he wept and sighed and lamented, +and groans rose from his throat. After again repeating some verses, +he opened his merchandise, and displayed it before Táj-el-Mulook, +portion by portion and piece by piece, and took forth from among it a +garment of satin interwoven with gold, worth two thousand pieces of +gold; and when he opened this, there fell from the midst of it a piece<span class='pagenum'><a name="Page_480" id="Page_480">480</a></span> +of linen, and the young man, snatching it hastily, put it beneath him, +his reason wandering, and thus exclaimed.—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">When will the tortured heart be healed by thee? The constellation of the Pleiades is nearer to me than thou!</span> +</div> +</div> + +<p>Táj-el-Mulook was struck with the utmost wonder at his words, not +knowing the cause of them; and when the young man took the piece +of linen, and put it beneath him, Táj-el-Mulook said to him, What is +this piece of linen? He answered, O my lord, thou hast no interest in +this. But the King's son said, Shew it to me.—O my lord, he replied, +I refrained not from exposing to thee my merchandise but on account +of this; for I cannot allow thee to see it. Táj-el-Mulook, however, +said, I must see it:—and he urged him, and was angry. The young +man, therefore, took it from beneath his knee, and wept and sighed +and lamented exceedingly: so Táj-el-Mulook said to him, I regard +thy conduct as not right: acquaint me then with the cause of thy +weeping at beholding this piece of linen. And when the young man +heard the mention of the piece of linen, he sighed, and said, O my lord, +my story is wonderful, and my case is strange with respect to this +piece of linen and her to whom it belonged, and her who designed +these figures and emblems. He then unfolded the piece of linen; and +lo, in it was the figure of a gazelle worked with silk, and embroidered +with red gold, and facing it was the figure of another gazelle worked +with silver, and having upon its neck a ring of red gold and three +ḳaṣabehs<a href="#VIII13" class="fnanchor">13</a> of chrysolite. When Táj-el-Mulook beheld this, and +observed the beauty of its execution, he exclaimed, Extolled be the +perfection of God, who hath taught man that which he knew not!<a href="#VIII14" class="fnanchor">14</a> +And his heart was engrossed with desire to hear the story of this +young man; so he said to him, Relate to me the story of thyself and +of her who was the owner of these gazelles. The young man, therefore, +replied,—</p> + +<h5>THE STORY OF 'AZEEZ AND 'AZEEZEH.</h5> + +<p>Know, O my lord, that my father was a great merchant, and he +was blest with no child but me. I had a cousin (the daughter of a +paternal uncle) with whom I was brought up in my father's house; +for her father had died, and before his death he had made an agreement +with my father that they should marry me to her: so, when I +had attained to manhood, and she to womanhood, they did not exclude<span class='pagenum'><a name="Page_481" id="Page_481">481</a></span> +her from me, nor me from her. My father then spoke to my mother, +and said to her, This year we will perform the marriage-contract of +'Azeez and 'Azeezeh.<a href="#VIII15" class="fnanchor">15</a> And having agreed with my mother to do this, +he began to make ready the provisions for the entertainments.</p> + +<p>All this was done while I and my cousin were living together +without the slightest restraint, and ignorant of the circumstance; and +she was more intelligent and more knowing than I. And when my +father had made the preparations for the festivity, and nothing +remained but the performance of the contract, and my union to my +cousin, my father proposed that they should perform the contract after +the Friday-prayers: so he repaired to his friends, the merchants and +others, and acquainted them with his intention; and my mother went +and invited her female friends and relations. And when the Friday +came, they washed the saloon which was appropriated to the guests, +and cleansed its marble pavement, and spread the carpets in our house, +and furnished it with everything that was requisite, after they had +decorated its walls with stuffs interwoven with gold; the people having +agreed to pay their compliments to our family after the Friday-prayers. +My father then went and caused sweetmeats and dishes of sugar to be +prepared; and there remained nothing but the performance of the +contract. My mother had sent me to the bath, and sent after me a +new suit of clothes of the richest description; and on my coming out +from the bath, I put on this handsome suit, which was perfumed; and +when I put it on, a delicious odour was diffused from it, and left a +fragrance in the way.</p> + +<div class="figcenter" style="width: 509px; position: relative;"><a name="f184" id="f184"></a><img src="images/fig184.png" width="509" height="688" alt="Descent of the Handkerchief" title="Descent of the Handkerchief" /></div> + +<p>I desired now to repair to the mosque; but, remembering one of +my friends, I returned to search for him, that he might be present at +the ceremony of the contract, saying within myself, I will busy me +with this affair until the time of prayer draws near. I then entered a +by-street which I had never entered before. I was perspiring from +the effect of the bath and the new clothes which I wore, and the +moisture dropped from me while my perfumes diffused their odour; +so I seated myself at the upper end of the street to take rest upon a +maṣṭabah, and spread beneath me an embroidered handkerchief that I +had with me. The heat became oppressive to me, and my forehead +perspired, and the drops ran down my face, and I could not wipe the +moisture from it with my handkerchief because it was spread beneath +me: I was therefore about to take the skirt of my farajeeyeh to wipe with +it my cheek, when suddenly a white handkerchief fell upon me from +above. This handkerchief was more delicate to the feel than the<span class='pagenum'><a name="Page_482" id="Page_482">482</a></span> +zephyr, and the sight of it was more pleasant than restoration to the +diseased; and I took it in my hand, and, raising my head to see +whence it had fallen, my eye met the eye of the female who owned +these gazelles; and lo, she was looking out from a lattice in a window +of brass. My eye never beheld a person more lovely, and altogether +her charms were such as the tongue cannot describe; and when she +saw me looking at her, she put her finger in her mouth, and then +united her middle finger and her fore finger, and placed them upon +her bosom; after which, she drew in her head from the window, and +shut the lattice and withdrew. A fire had been darted into my heart, +and the flame increased; the sight drew from me a thousand sighs,<span class='pagenum'><a name="Page_483" id="Page_483">483</a></span> +and I was perplexed; for I heard not anything from her, and understood +not what she meant by her signs. I looked again towards the +window; but found it closed: and I waited until sunset; but heard +no sound, nor saw any person; so, despairing of seeing her again, I +rose from my place, and took the handkerchief with me. I opened it, +and the odour of musk was diffused from it, and I was so exhilarated +by the scent that I seemed as if I were in paradise. I then spread it +before me; whereupon there fell from it a piece of delicate paper, and, +opening this, I found it richly perfumed with exquisite scents, and +inscribed with these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I sent a letter to complain to him of the pain of my passion, in a delicate handwriting (for handwritings are various);</span> +<span class="i0">So my beloved said, Wherefore is thy writing thus delicate and minute, so as scarce to be discernible?</span> +<span class="i0">I answered, Because I am wasted and attenuated: so, therefore, should the writing of lovers be.</span> +</div> +</div> + +<p>After this, I cast a glance at the beauty of the handkerchief, and +beheld an amatory couplet worked upon one of its two borders,<a href="#VIII16" class="fnanchor">16</a> and +another, of a similar kind, on its other border.</p> + +<p>When I saw these verses upon the handkerchief, a flame of fire +shot into my heart, and my desire and perplexity increased; and I +took the handkerchief and the paper, and went with them to the +house, not knowing any means of obtaining what I desired, and +incapable of discovering how to proceed properly in my love. I +arrived not at the house until a considerable portion of the night had +elapsed, and beheld my cousin sitting weeping; but when she saw me, +she wiped away her tears, and approached me, and took off from me +my outer clothes, and asked me the cause of my absence. She told +me that all the people, the emeers and grandees, and merchants and +others, had assembled in our house, and the Ḳáḍee and the witnesses +had come, and they ate the repast, and remained a considerable while +sitting in expectation of my presence for the purpose of performing +the marriage-contract, and when they despaired of my coming, they +dispersed and went their ways.—Thy father, said she, was violently +enraged on account of this, and swore that he would not perform our +marriage-contract until next year; for he hath expended upon this +festivity a large sum of money. What, she added, hath happened +unto thee this day, that thou hast delayed thy return until now, and +that this hath happened on account of thine absence?</p> + +<p>I answered her, Such and such things have happened to me:—and<span class='pagenum'><a name="Page_484" id="Page_484">484</a></span> +mentioned to her the handkerchief, acquainting her with the affair +from first to last: and she took the paper and the handkerchief, and +read what was upon them, and her tears ran down upon her cheeks; +and she asked me, What did she say to thee, and of what did she +make signs to thee? I answered, She uttered not a word; but put +her finger in her mouth, and then united it with the middle finger, and +placed both fingers upon her bosom, and pointed to the ground: then +she drew in her head, and closed the lattice, and I saw her not afterwards. +She carried off my heart with her, and I sat until sunset in +expectation of her looking out from the lattice a second time; but she +did it not; and when I despaired of seeing her again, I rose from the +place. This is my story; and I beg of thee to aid me in the trouble +in which I am involved.—Upon this, she raised her head towards me, +and said, O son of my uncle, if thou requiredst mine eye, I would pull +it out for thee from my eyelids; and I must assist thee in the accomplishment +of thy desire, and assist her in like manner; for she is overwhelmed +by love for thee, as thou art by love for her.—And what, +said I, is the interpretation of the signs which she made?—Her +putting her finger in her mouth, she answered, indicateth that thou +art in her estimation as her soul to her body,<a href="#VIII17" class="fnanchor">17</a> and that she longeth +for thy union with her; and as to the handkerchief, it is a signal of +the lover's salutation to the beloved; and the paper denoteth that her +soul is captivated by thee; and as to her putting her two fingers upon +her bosom, the meaning of it is as though she said to thee, After two +days come hither, that my affliction may be dissipated by thy countenance.<a href="#VIII18" class="fnanchor">18</a> +And know, O son of my uncle, she continued, that she +loveth thee and confideth in thee. This is my interpretation of her +signs; and if I had liberty to go in and out at pleasure, I would effect +thy union with her in the shortest time, and protect you both with my +skirt.—When I heard these words from her, said the young man, I +thanked her for what she had said, and I said within myself, I will +wait two days. I then remained two days in the house, neither going +out nor coming in, nor eating nor drinking. I put my head in the +lap of my cousin; and she cheered me by her conversation, and said +to me, Be resolute and of good heart, and dress thyself, and repair to +her at the time appointed. And she arose, and changed my clothes, +and perfumed me with incense.</p> + +<p>I then braced up my nerves, and fortified my heart, and went +forth, and proceeded until I entered the by-street, and after I had sat +a while upon the maṣṭabah, lo, the lattice opened. I looked towards the<span class='pagenum'><a name="Page_485" id="Page_485">485</a></span> +damsel, and when I saw her I fell down in a swoon: then recovering, +I summoned resolution, and took heart, and looked at her a second +time; but again I became insensible; and when I recovered, I saw +with her a mirror and a red handkerchief. Observing me now, she +tucked up her sleeves from her fore arms, and, opening her five fingers, +struck her bosom with them (with the palm and the five fingers): +next she raised her hands, and held forth the mirror from the lattice, +and took the red handkerchief, and retired with it; after which she +returned, and let it down from the lattice towards the street three +times, letting it down and raising it, and then wringing it and twisting +it with her hand, and bending down her head: she then drew it in +through the lattice, and closed the lattice, and departed, without +speaking to me one word, but leaving me in perplexity, not knowing +to what she alluded. I remained sitting there until the hour of nightfall, +and went home near midnight.</p> + +<div class="figcenter" style="width: 489px; position: relative;"><a name="f185" id="f185"></a><img src="images/fig185.png" width="489" height="446" alt="'Azeez and 'Azeezeh" title="'Azeez and 'Azeezeh" /></div> + +<p>I found my cousin with her hand placed to her cheek, and her +eyelids pouring forth tears; and upon this, my anxieties and griefs +increased, and I fell down in a corner of the chamber; but she sprang +towards me, and lifted me up, and, having taken off from me my outer +clothes, wiped my face with her sleeve, and asked me what had<span class='pagenum'><a name="Page_486" id="Page_486">486</a></span> +happened to me. I related to her, therefore, all that had happened on +the part of the damsel: and she said to me, O son of my uncle, as to +her sign with her hand and five fingers, its interpretation is, Come +hither after five days:—and as to her sign with the mirror, and her +putting forth her head from the lattice [and her actions with the red +handkerchief],<a href="#VIII19" class="fnanchor">19</a> the meaning is, Seat thyself at the shop of the dyer +until my messenger shall come to thee.—When I heard her words, fire +burned in my heart, and I replied, By Allah, O daughter of my uncle, +thou sayest truly in this interpretation; for I saw in the by-street a +Jewish dyer. I then wept, and my cousin said, Be resolute, and firm +of heart; for others than thou are troubled with love for a period of +years, and contend with the fierceness of passion, while thou hast but +a week to endure: wherefore then should this impatience overcome +thee? And she proceeded to cheer me with her conversation, and +brought me food; and I took a morsel, and would have eaten it; but +I could not. I abstained from drink and food, and renounced the +delights of sleep, and my complexion became pallid, and my charms +became changed; for I had never known love before that, nor tasted +the fervency of that passion before; and I fell sick, and my cousin +became sick on my account. She occupied herself in relating to me +the sufferings of lovers, in order to enliven me, until I fell asleep; and +I used to awake, and find her sleepless on my account, with her tears +flowing upon her cheeks; and thus I remained until the five days had +passed, when my cousin arose, and heated some water for me, and +bathed me with it, and dressed me, and said to me, Repair to her, and +may Allah accomplish thy wish, and grant thee what thou desirest of +thy beloved.</p> + +<p>So I went, and walked on until I came to the upper end of the +by-street, and that day was Saturday; so I found the shop of the dyer +shut: and I sat there till the call to afternoon-prayers; and the sun +became yellow, and the call to evening-prayers was chanted; and +night commenced, and I saw no trace of her, nor heard a voice, nor +received any message: I therefore feared for myself, sitting alone; and +I rose and walked away, like one intoxicated, until I entered the +house.</p> + +<p>There, on going in, I beheld my cousin 'Azeezeh with one of her +hands holding a peg knocked into the wall, and her other hand upon +her bosom; and she was groaning, and reciting verses; but when she +had finished her recitation, she turned her eyes towards me, and +beheld me; whereupon she wiped away her tears and mine with her<span class='pagenum'><a name="Page_487" id="Page_487">487</a></span> +sleeve, and, smiling in my face, said to me, O son of my uncle, Allah +grant thee enjoyment of that which He hath given thee! Wherefore +hast thou not visited thy beloved this night?—And when I heard her +words, I kicked her with my foot upon her bosom, and she fell down +upon the raised floor, and there was a peg there, and it wounded her +forehead. On looking at her I saw that her forehead was cut open, +and her blood was flowing; yet she was silent, and uttered not a +single letter; but rose immediately, and burned some tinder of rags, +and, having closed with it the wound, tied a bandage round her head, +and wiped away the blood that had flowed upon the carpet; and it +was as though this accident had not occurred. She then came to me, +and, smiling in my face, said to me with a gentle voice, By Allah, O +son of my uncle, I said not this to make a jest of thee or of her. I +was troubled just now by the aching of my head, and with wiping +away the blood: but at the present moment the pain of my head is +alleviated, and that of my forehead: tell me therefore what hath +happened to thee this day.—So I related to her all that had befallen +me through the conduct of that damsel on this day; and after I had +done so I wept; but she said to me, Rejoice at the announcement of +the success of thy desire, and the accomplishment of thy hope. Verily +this is a sign of acceptance: for she absented herself from thee because +she desireth to try thee, and to know whether thou art patient or not, +and whether thou art sincere in thy love of her or not. To-morrow +go to her, and station thyself at thy first place, and see what sign she +will make to thee; for thy happiness is near, and thy sorrow is dissipated.—And +she proceeded to console me; but I ceased not to +increase in anxiety and grief. She then placed the food before me; +but I kicked it with my foot, and the contents of each saucer were +scattered about; and I said, Every one who is in love is insane, and +inclineth not to food, nor findeth pleasure in sleep.—By Allah, O son +of my uncle, exclaimed my cousin 'Azeezeh, these are indeed symptoms +of love! And her tears flowed, and she gathered together the fragments +of the saucers, and wiped up the food that was spilt, and sat +chatting to me, while I prayed to God that He would hasten the +morning.</p> + +<p>And when the morning came, and diffused its light, I repaired to +the damsel, and entered hastily the by-street, where I seated myself +upon the maṣṭabah before mentioned; and lo, the window was opened, +and she put forth her head from it, laughing. She then retired, and +returned bringing a mirror, and a bag, and a pot filled with green<span class='pagenum'><a name="Page_488" id="Page_488">488</a></span> +plants, and having also in her hand a lamp: and the first thing that +she did was this: she took the mirror in her hand, and put it into the +bag: then she tied it up and threw it back into the chamber. After +this, she let down her hair over her face, and put the lamp upon the +top of the green plants for a moment, and then took all these things +and departed with them, and closed the lattice. My heart was riven +by her secret signs and her obscure intimations, for she addressed me +not with a single word, and my passion grew more violent thereat, and +my excitement and distraction increased.</p> + +<p>I retraced my steps with weeping eye and sorrowful heart until +I entered the house, where I saw my cousin sitting with her face to +the wall: her heart was burning with anxiety and grief and jealousy; +but her affection prevented her from acquainting me at all with the +passion which she felt on witnessing my excessive love and distraction. +I then looked at her again, and saw that she had, on her head, two +bandages: one of them was on account of the accident that had +happened to her forehead, and the other was upon her eye, on +account of a pain that she suffered in consequence of the violence of +her weeping. She was in a most miserable case, weeping, and reciting +these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Wherever thou be, mayst thou be in safety, O thou who departest, and yet dwellest in my heart!</span> +<span class="i0">May God be near thee wherever thou goest, to deliver thee from vicissitudes and from misfortunes!</span> +<span class="i0">Thou hast gone, and mine eye is cheerless through thine absence, and my tears are flowing—O how abundantly!</span> +</div> +</div> + +<p>And when she had ended her recitation, she looked towards me and +saw me as she wept, and she wiped away her tears, and rose to me; +but she could not speak, from the excessive love with which she +was affected, and she remained for some time silent; after which, she +said to me, O son of my uncle, tell me what thou hast experienced +from her on this occasion. And I told her all that had happened to +me; whereupon she said to me, Be patient; for the time of thy union +is come, and thou hast attained the object of thy hopes. As to the +sign that she made to thee with the mirror, and her putting it into the +bag, it is equivalent to her saying to thee, Wait until the sun shall +have set:—and as to her letting fall her hair over her face, it implieth +her saying to thee, When night cometh, and letteth fall its black +shade over the light of day, come hither:—and the sign that she +made to thee with the pot containing the plants meant that she would<span class='pagenum'><a name="Page_489" id="Page_489">489</a></span> +say to thee, When thou comest, enter the garden that is behind the +by-street:—and the sign which she made to thee with the lamp +denoted her saying to thee, When thou enterest the garden, to the +place where thou findest the lighted lamp do thou repair, and seat +thyself beneath it, and there wait for me; for the love of thee +destroyeth me.—But when I heard these words of my cousin, I cried +out from the excess of my passion, and said, How many times dost +thou promise me, and I go to her and attain not my desire, nor find +a true meaning to thine interpretation? And upon this, my cousin +laughed, and replied, It remaineth for thee to have patience during +the rest of this day, until the daylight is gone, and the night cometh +with its deep darkness, and then shalt thou enjoy thy union and the +accomplishment of thy hopes; and these words are true, without any +falsehood. She then drew near to me, and comforted me with soft +words, but dared not bring me any food, fearing that I should be +angry with her, and hoping that I might incline to her with favour: +she only came to me, and took off my outer clothes: after which she +said to me, O son of my uncle, sit with me that I may converse with +thee to amuse thee until the close of the day, and, if it be the will of +God, the night shall not come without thy being in the company of +thy beloved. But I took no notice of her, waiting for the night, and +saying, O Allah, hasten the coming of the night! And when it +arrived, my cousin wept violently, and gave me a grain of pure musk, +saying to me, O son of my uncle, put this grain in thy mouth, and +when thou hast met thy Beloved, and she hath accepted thy suit, recite +to her this verse:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O ye lovers, by Allah, inform me, how a youth should act when his love is intense.</span> +</div> +</div> + +<p>She then kissed me, and desired me to swear that I would not +recite this verse until my departure from the damsel; and I replied, +I hear and obey.</p> + +<div class="figcenter" style="width: 546px; position: relative;"><a name="f186" id="f186"></a><img src="images/fig186.png" width="546" height="581" alt="The Mak'ad" title="The Mak'ad" /></div> + +<p>I went forth at the hour of nightfall, and proceeded until I came +to the garden. I found its gate open, and entered, and beheld a +light in the distance; so I advanced towards it, and when I arrived at +it, I found there a large maḳ'ad,<a href="#VIII20" class="fnanchor">20</a> over which was constructed a dome +of ivory and ebony, and the lamp was suspended in the midst of the +dome. The maḳ'ad was furnished with silken carpets embroidered +with gold and silver; and there was a great lighted candle in a +candlestick of gold beneath the lamp: in the midst of the chamber +was a fountain ornamented with various designs:<a href="#VIII21" class="fnanchor">21</a> by the side of this<span class='pagenum'><a name="Page_490" id="Page_490">490</a></span> +fountain was a table of viands covered with a silk napkin, near which +was a large china bottle full of wine, with a cup of crystal adorned +with gilding; and by the side of all these things was a great tray of +silver, covered over. I uncovered it, and beheld in it a variety of +fruits, such as figs and pomegranates and grapes and oranges and +citrons of different kinds, together with various flowers, as roses and +jasmine and myrtle and eglantine and narcissus, and all kinds of sweet +scents. I was astonished at this place, and affected with the utmost +delight, and my anxiety and grief were dissipated; but I found not +in this abode any being of the creatures of God (whose name be +exalted!); not even a male or female slave did I see, nor the person +who thus neglected these things. I sat in this chamber, waiting for +the coming of the beloved of my heart, until the first hour of the +night had passed, and the second hour, and the third; but she came +not; and hunger began to torment me violently, for a long time had +elapsed without my eating food, through the excess of my passion;<span class='pagenum'><a name="Page_491" id="Page_491">491</a></span> +but when I beheld this place, and my cousin's correct understanding +of the signs made by my beloved became manifest to me, I felt at +ease; yet I still experienced the torment of hunger, and the savoury +odours of the food upon the table had excited my desire on my arrival +there. Feeling secure, therefore, of the attainment of my object, and +longing to eat, I approached the table, and took off the cover, and +found in the midst of it a dish of china containing four fricandoed +fowls seasoned with spices, around which were four saucers; one +containing sweetmeats; and another, conserve of pomegranate-grains; +and a third, baḳláweh;<a href="#VIII22" class="fnanchor">22</a> and the fourth, ḳaṭáïf:<a href="#VIII23" class="fnanchor">23</a> the contents of these +saucers consisting both of sweet and acid. So I ate of the ḳaṭáïf, and +a piece of meat, and I put my hand to the baḳláweh and ate of it as +much as was agreeable, and then turned to the sweetmeat and ate a +spoonful, or two, or three, or four, and I ate a portion of a fowl, and +a morsel of another dish: and when I had done this, my stomach was +full, and my joints became loose, and I was too lazy to remain awake; +so I laid my head upon a cushion, after I had washed my hands, and +sleep overcame me, and I knew not what happened to me after this. +I awoke not until the sun scorched me (for some days had passed +without my having tasted sleep); and when I awoke, I found upon +my stomach some salt and charcoal; and I stood up and shook my +clothes, and looked to the right and left, but found no one: I +discovered that I had been sleeping upon the marble pavement +without anything spread beneath me, and I was perplexed in my +mind, and mourned greatly; my tears ran down upon my cheeks, and +I lamented for myself.</p> + +<p>I then returned to the house, and when I arrived there I found +my cousin striking her hand upon her bosom, and weeping with tears +like raining clouds; but when she beheld me she arose quickly, and +wiped away her tears, and, addressing me with her soft speech, said +to me, O son of my uncle, God hath been gracious to thee in thy +passion, since the person whom thou lovest loveth thee, while <i>I</i> +remain weeping and mourning for the separation of thee who findest +fault with me; but may God not chastise thee on my account! She +then smiled in my face with the smile of one in anger, and caressed +me, and took off my outer clothes, and spread them out, and said, +By Allah, these are not the odours of one who hath enjoyed the +company of his beloved! Tell me, then, what hath happened to +thee, O son of my uncle.—And I told her all that had befallen me; +whereupon she smiled a second time with the smile of one in anger,<span class='pagenum'><a name="Page_492" id="Page_492">492</a></span> +and said, Verily, my heart is full and in pain! But may the person +who paineth thy heart cease to exist! This woman maketh herself +extravagantly difficult to thee. By Allah, O son of my uncle, I fear +what she may do to thee. Know that the meaning of the salt is, +Thou art drowned in sleep, and seemest insipid, so that the soul +regardeth thee with loathing, and thou requirest to be salted, that +the stomach may not eject thee: thou pretendest that thou art of +the number of generous lovers; but sleep, unto lovers, is forbidden; +and thy pretension to love is false.—Such, however, is her pretension: +her love for thee is false, for when she saw thee sleeping she did not +rouse thee; and had her love for thee been true she would have +roused thee.—And as to the charcoal, the meaning indicated by it is, +May God blacken thy face,<a href="#VIII24" class="fnanchor">24</a> since thou hast made false pretensions to +love, when thou art only a child, and hast no care but for eating and +drinking and sleeping. This is the interpretation of her sign; and +may Allah (whose name be exalted!) deliver thee from her.—Now +when I heard what she said, I struck my hand upon my breast, and +exclaimed, By Allah, this is the truth; for I slept; and lovers sleep +not: so I have wronged mine own self. What could have been more +injurious to me than eating and sleeping? And what is to be done?—I +then wept exceedingly, and said to my cousin, Direct me what to +do, and have mercy upon me; so may God have mercy upon thee; +otherwise I shall die. My cousin, therefore, having a very great +love for me, replied, On my head and my eye! But, O son of my +uncle, I have told thee several times, that, if I had the privilege of +coming in and going out when I pleased, I would accomplish thy +union with her in the shortest time, and cover you both with my +skirt; and this I would not do but from the desire of obtaining thine +approval. If God permit, I will employ my utmost endeavours to +bring you together; but hear my words, and comply with my +directions, and go to that same place, and seat thyself there: when +the hour of nightfall is come, seat thyself in the place where thou +wast, and beware of eating anything; for eating induceth sleep: have +a care then that thou sleep not; for she will not come to thee until +a quarter of the night hath passed: and may God avert from thee +her wickedness!—So, when I heard her words, I rejoiced, and prayed +God to hasten the night; and when night came, I desired to depart; +and my cousin said to me, When thou hast met her, repeat to her the +verse before mentioned, at the time of thy departure. I replied, On +the head and the eye.<span class='pagenum'><a name="Page_493" id="Page_493">493</a></span></p> + +<p>And when I went forth and repaired to the garden, I found the +place prepared, in the same state in which I had seen it before; in +it was everything requisite, of food and drink and dried fruits and +sweet scents and other things; and I went up into the maḳ'ad, +and, smelling the odour of the food, I longed for it. I refrained +from it several times; but at length I could not withstand it: so +I arose and went to the table, and took off its cover, and found a +dish of fowls, around which were four saucers of food of four different +kinds; and I ate of each kind a morsel, and as much as was +agreeable of the sweetmeat, and a piece of meat, and drank some +zardeh,<a href="#VIII25" class="fnanchor">25</a> and, finding it pleasant to me, I drank again of it plentifully +by the spoonful until I was satiated and my stomach was full. +And after this, my eyelids closed; so I took a pillow and put it +beneath my head, saying, Perhaps I may recline upon it without +sleeping. But I closed my eyes and slept, and awoke not until the +sun had risen, when I found upon my stomach a play-bone and a +ṭáb-stick<a href="#VIII26" class="fnanchor">26</a> and a date-stone and a locust-seed; and there was no +furniture nor anything else in the place and it seemed as if nothing +had been there on the preceding night.</p> + +<p>I rose, and shook off all these things from me, and went forth +enraged, and, arriving at the house, I found my cousin groaning; +and I chid her and abused her; whereupon she wept, and, having +wiped away her tears, approached and kissed me, and pressed me +to her bosom; but I drew back from her, blaming myself. She +then said to me, O son of my uncle, it seemeth that thou hast slept +again this last night. I replied, Yes; and when I awoke I found +a play-bone laid upon my stomach, and a ṭáb-stick and a date-stone +and a locust-seed; and I know not wherefore she did this. Then +I wept, and approached her, and said to her, Explain to me the +meaning of her doing this, and tell me how I shall act, and assist +me in my trouble. She replied, On the head and the eye. As to the +ṭáb-stick [and the play-bone], which she placed upon thy stomach, +she meaneth thereby, that thou camest there and thy heart was absent; +as though she would say to thee, Love is not thus; therefore reckon +not thyself among lovers.<a href="#VIII27" class="fnanchor">27</a> And as to the date-stone, she indicated +by it, that, if thou wert a lover, thy heart had been burning with +passion, and thou wouldst not taste the delight of sleep; for the +sweetness of love is like a date, which kindleth a fire in the heart.<a href="#VIII28" class="fnanchor">28</a> +And as to the locust-seed, she intimated to thee by it, that the heart +of the lover is fatigued; and she would say to thee thereby, Endure<span class='pagenum'><a name="Page_494" id="Page_494">494</a></span> +our separation with the patience of Job.<a href="#VIII29" class="fnanchor">29</a>—When I heard this +interpretation, fire darted into my heart, and my grief increased, +and I cried out and exclaimed, God had decreed that I should sleep, +on account of my little fortune! I then said to her, O daughter of +my uncle, by my life I conjure thee to contrive for me some stratagem +by means of which I may obtain an interview with her. And I +wept.—O 'Azeez, O son of my uncle, she replied, verily my heart is +full of thoughts, and I cannot talk; but go thou to-night to that +place, and beware of sleeping, and so shalt thou attain thy desire. +This is my counsel, and peace be on thee.—I said, If it please God, +I will not sleep; but I will do as thou chargest me. And my cousin +arose, and brought me food, saying to me, Eat now what will satisfy +thee, that thou mayest have no desire remaining. So I ate what +satisfied me: and when night came, my cousin arose, and brought me +a superb suit of clothing, and clad me with it, and conjured me to +repeat to the damsel the verse before mentioned, and cautioned me +against sleeping.</p> + +<p>I then departed from her, and, having repaired to the garden, +went up into the maḳ'ad; and I gazed at the garden, and kept +opening my eyes with my fingers, and shaking my head, as the +night grew dark. But I became hungry from watching, and the +odours of the food were wafted towards me, and my hunger in consequence +increased: so I went to the table, and removed its cover, +and ate a morsel of every dish, and a piece of meat, and I went to +the bottle of wine, saying within myself, I will drink a cup:—and +I drank it, and then drank the second, and the third, and so on to +the number of ten; and being already stricken by love, I fell upon +the floor as one slain. Thus I remained until day came, and I awoke, +and found myself outside the garden, with a large sharp knife upon +my stomach, and an iron dirhem;<a href="#VIII30" class="fnanchor">30</a> and I trembled with fear, and +took them with me and returned to the house.</p> + +<div class="figcenter" style="width: 578px; position: relative;"><a name="f187" id="f187"></a><img src="images/fig187.png" width="578" height="417" alt="'Azeez returned with the Knife and Dirhem" title="'Azeez returned with the Knife and Dirhem" /></div> + +<p>I found my cousin saying, I am in this house wretched and +sorrowful, with no relief but weeping. And as I entered, I fell +down prostrate, throwing the knife and dirhem from my hand, and +fainted; and when I recovered, I acquainted her with that which had +befallen me, and said to her, I shall not attain my desire. Her +grief increased at witnessing my weeping and my excessive passion, +and she said to me, I have failed of success in cautioning thee against +sleeping; for thou wouldst not attend to my advice: my words profit +thee nothing. But I replied, I conjure thee by Allah that thou<span class='pagenum'><a name="Page_495" id="Page_495">495</a></span> +explain to me the meaning of the knife and the iron dirhem. So she +said, As to the dirhem, she alluded by it to her right eye,<a href="#VIII31" class="fnanchor">31</a> and +intimated that she swore by it, and said, By the Lord of all creatures, +and by my right eye,<a href="#VIII32" class="fnanchor">32</a> if thou come again and sleep I will assuredly +slaughter thee with this knife!—I fear for thee, therefore, O son of +my uncle, from her malice; and my heart is full of grief on thine +account, and I cannot talk. If, then, thou art confident in thyself +that, if thou return to her, thou wilt not sleep, return to her, and +beware of sleeping, and so shalt thou attain thy desire; but if thou +know that, shouldst thou go to her again, thou wilt sleep as usual, +and so go to her and sleep, she will slaughter thee.—What then, +said I, is to be done, O daughter of my uncle? I conjure thee by +Allah to help me in this affliction.—She replied, On my head and +my eye: and if thou attend to my words and comply with my +directions thou wilt accomplish thy desire. I said, I will do so. +And she rejoined, When the time of departure cometh I will tell +thee. She then pressed me to her bosom, and laid me on the bed, +and continued gently kneading my limbs until slumber overcame +me, and I sank into sleep;<a href="#VIII33" class="fnanchor">33</a> and she took a fan, and, seating herself +at my head, fanned my face until the close of day, when she roused +me; and on my awaking, I found her at my head with the fan in her +hand, and weeping so that her tears had wetted her clothes. But<span class='pagenum'><a name="Page_496" id="Page_496">496</a></span> +when she saw me that I had awoke, she wiped away her tears, and +brought me some food. I refrained from it; but she said to me, Did +I not tell thee that thou must attend to my directions? Eat, therefore.—So +I ate, and would not oppose her; and she proceeded to put +the food into my mouth, while I chewed it, until my stomach was +full. She then gave me to drink some infusion of jujubes<a href="#VIII34" class="fnanchor">34</a> with +sugar, and washed my hands, and dried them with a handkerchief, +and sprinkled some rose-water upon me; after which I sat with her, +in healthy frame; and when the night became dark, she put on me +my clothes, and said, O son of my uncle, watch all night, and sleep +not; for she will not come to thee this night until near its close; and, +if it be the will of God, thou shalt meet her this night; but forget not +my charge. Then she wept, and my heart was pained for her, on +account of her excessive weeping; and I said to her, What is the +charge which thou gavest me? She answered, When thou departest +from her, repeat to her the verse before mentioned.</p> + +<p>I then went forth from her full of joy, and proceeded to the +garden, and went up to the maḳ'ad, satiated with food. I remained +sleepless a quarter of the night, and the night seemed as long to +me as though it were a year; and I continued watching until two +thirds of it had passed, and the cocks crew, and I became violently +hungry from watching: so I went up to the table, and ate until I +was satisfied; and my head became heavy, and I desired to sleep; +but suddenly I heard a noise in the distance; whereupon I arose, +and washed my hands and mouth, and roused myself; and soon +after, she came. She was accompanied by ten female slaves, and +she appeared among them like the full moon among the planets: +she was attired in a garment of green satin embroidered with red +gold; and when she saw me, she laughed, and said, How is it that +thou hast remained awake, and that sleep hath not overcome thee? +Now that thou hast passed the night sleepless I am convinced that +thou art a lover; for among the characteristics of lovers is the +watching by night in the resolute endurance of desire.—She then +turned towards her female slaves, and made a sign to them; whereupon +they departed from her; and she approached me, and pressed +me to her bosom, and kissed me, and we conversed together until +the morning, when I desired to depart; but she held me, and said +to me, Stop, that I may acquaint thee with something, and give +thee a charge.—So I stopped; and she unfolded a handkerchief, +and, taking forth from it this piece of linen, spread it open before<span class='pagenum'><a name="Page_497" id="Page_497">497</a></span> +me; and I found in it the design of the gazelles, as thou seest, and +I admired it exceedingly, and took it; after which I made a promise +to her that I would pay her a visit every night in that garden, +and departed from her, full of joy; but in my joy I forgot the +verse which my cousin had charged me to repeat. And when she +gave me the piece of linen containing the design of the gazelles, she +said to me, This is the work of my sister.—And what, said I, is the +name of thy sister? She answered, Her name is Noor-el-Hudà:<a href="#VIII35" class="fnanchor">35</a> +and do thou take care of this piece of linen.</p> + +<div class="figcenter" style="width: 495px; position: relative;"><a name="f188" id="f188"></a><img src="images/fig188.png" width="495" height="288" alt="'Azeezeh weeping over the Design of the Gazelles" title="'Azeezeh weeping over the Design of the Gazelles" /></div> + +<p>After this, when I had taken leave of her and departed, full of +joy, I returned and went in to my cousin, and found her lying +down, and when she saw me she rose, her tears dropping, and +approached me, and, kissing my bosom, said, Hast thou recited the +verse as I charged thee? I answered, I forgot it; and nothing drove +it from my mind but the design of these gazelles. And I threw down +the piece of linen before her. She arose, and then seated herself +again, and, in her impatience, shed tears, and said, O son of my +uncle, make a present to me of this piece of linen. So I gave it +her, and she took it and spread it open, and saw what was in it. +And when the time of my departure came, she said, Go, and may +safety attend thee; but when thou retirest from her, recite to her +the verse that I taught thee before, and which thou didst forget.—Repeat +it to me, said I. And she did so.</p> + +<p>I then repaired to the garden, and entered the maḳ'ad. I found +the damsel waiting for me, and when she beheld me she arose and +kissed me and seated me, and we ate and drank, and in the morning +I repeated to her the verse, which was this:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O ye lovers, by Allah, inform me, how a youth should act when his love is intense.</span> +</div> +</div> + +<p><span class='pagenum'><a name="Page_498" id="Page_498">498</a></span>And when she heard it, her eyes filled with tears, and thus she +replied:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">He should hide his love, and conceal his secret, and be patient under every event, and submissive.</span> +</div> +</div> + +<p>I committed this to memory, and, glad at having done what my +cousin desired, went forth and returned to her. I found her lying +down, with my mother, at her head, weeping for her unhappy state; +and when I went in to her, my mother said to me, Perdition to such +a cousin as thou! How canst thou leave the daughter of thine +uncle indisposed and not inquire respecting her disease?—But my +cousin, on beholding me, raised her head, and sat up, and said to +me, O 'Azeez, hast thou repeated to her the verse that I taught thee? +I answered, Yes: and when she heard it, she wept, and recited to +me another verse, which I retain in my memory.—Let me hear it, +said my cousin. And when I had repeated it to her she wept +violently, and recited this other verse:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">He hath sought to attain a becoming patience; but found nought save a heart pining with desire.</span> +</div> +</div> + +<p>She then said to me, When thou goest to her as usual, repeat to her +this verse which thou hast heard. I replied, I hear and obey.</p> + +<p>So I went to the garden according to my custom, and when I was +about to return, I recited to the damsel that verse; and when she +heard it, tears poured from her eyes, and she replied,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Then, if he have not patience to conceal his secret, I know nothing better for him than death.</span> +</div> +</div> + +<p>Retaining this in my memory, I returned to the house; and +when I went in to my cousin, I found her fallen down in a fit, and +my mother sitting at her head; and when my cousin heard my +voice, she opened her eyes, and said, O 'Azeez, hast thou repeated +to her the verse? I answered, Yes: and when she heard it, she +wept, and recited to me this other verse. And I repeated it to her; +and as soon as she heard it she fainted again, and, on her recovering, +recited another verse, which was this:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">We hear and obey, and we die; then convey my salutation to the person who hath prevented our union.<a href="#VIII36" class="fnanchor">36</a></span> +</div> +</div> + +<p>At the approach of the following night I went again to the +garden as usual, and found the damsel expecting me; and we ate and +drank; and in the morning, when I was about to depart, I repeated<span class='pagenum'><a name="Page_499" id="Page_499">499</a></span> +to her what my cousin had said; whereupon she uttered a loud cry, +and was agitated, and exclaimed, By Allah, she who uttered this +verse hath died! She then wept, and said to me, Wo to thee! Is +not she who uttered this verse related to thee?—I answered, She +is the daughter of my paternal uncle.—Thou liest, replied she: by +Allah, if she were the daughter of thy uncle thou hadst borne her +the same love that she bore thee. Thou art he who hath destroyed +her, and may God destroy thee in like manner! By Allah, if thou +hadst told me of thy having a cousin, I had not admitted thee into +my favour.—Verily, said I, she is my cousin, and she explained to +me the signs that thou madest me, and it was she who taught me +how to proceed with thee: I had not obtained access to thee but +through her good management.—And did she know of our affair? +said she. I answered, Yes.—May Allah, she exclaimed, cause thee +to bewail thy youth, as thou hast caused her to bewail hers! She +then said to me, Go and see her.</p> + +<div class="figcenter" style="width: 460px; position: relative;"><a name="f189" id="f189"></a><img src="images/fig189.png" width="460" height="193" alt="'Azeezeh dead" title="'Azeezeh dead" /></div> + +<p>I departed, therefore, troubled in mind, and proceeded until I +came to our street, when I heard a wailing, and, asking respecting +it, was answered, We found 'Azeezeh lying behind the door, dead. +I entered the house, and when my mother beheld me, she exclaimed, +The crime of destroying her is on thy neck, and may God not +pardon thee her blood! Perdition to such a cousin as thou!—My +father then came, and we prepared her body for interment, and +performed the funeral-ceremonies, and buried her; and we caused +recitations of the whole of the Ḳur-án to be performed at her tomb, +and remained there three days, after which I returned to the house, +sorrowing for her. And my mother addressed me, and said, I desire +to know what thou didst to her, so that thou brokest her heart. +I asked her continually, O my son, respecting the cause of her +disorder; but she would not acquaint me with it. I conjure thee, +therefore, by Allah, that thou inform me what thou didst unto her,<span class='pagenum'><a name="Page_500" id="Page_500">500</a></span> +to cause her death.—I replied, I did nothing. But she said, May +God avenge her upon thee! for she mentioned to me nothing, but +concealed the truth of her case until she died, still preserving her +affection for thee; and when she died I was with her, and she opened +her eyes, and said to me, O wife of my uncle, may God hold thy son +guiltless of my blood, and not punish him for that which he hath +done unto me; and now God transporteth me from the perishable +world to the world of eternity. And I replied, O my daughter, may +God preserve thee, and preserve thy youth! And I asked her +respecting the cause of her disorder: but she answered not. Then +she smiled, and said, O wife of my uncle, if thy son desire to go to +the place which he is accustomed to frequent, tell him to repeat these +two phrases on departing from it:—Fidelity is good, and treachery is +base:—and this I desire in my compassion for him, that I may shew +him compassion in my life and after my death. She then gave me +something for thee, and took an oath of me that I would not give +it to thee until I should see thee weeping for her and lamenting: +this thing I have, and when I see thee in the state that she hath +described I will give it to thee.—I said to her, Shew it me. But she +would not.</p> + +<p>I then gave myself up to my pleasures, and thought not of the +death of my cousin; for I was unsettled in mind, and wished that +I were passing the whole of every night and day with my beloved; +and scarcely had the next night approached when I repaired again +to the garden. I found the damsel sitting there, burning with +impatience to see me; and as soon as she beheld me, she hastened +to me and clung to my neck, and asked me respecting my cousin. +I answered her, She is dead, and we have performed zikrs<a href="#VIII37" class="fnanchor">37</a> and +recitations of the Ḳur-án for her, and four nights have passed since +her death, and this is the fifth. When she heard this, she cried out +and wept, and said, Did I not tell thee that thou hadst killed her? +Hadst thou informed me of her, before her death, I had requited +her for the kindness that she hath shewn me; for she hath been of +service to me in giving thee access to me: had it not been for her, +I should not have had an interview with thee, and I fear thou wilt fall +into a calamity on account of her disaster.—I replied, She acquitted +me before her death. And I related to her what my mother +had told me; upon which she exclaimed, By Allah, I conjure thee, +when thou goest to thy mother, learn what it is that she hath.—My +mother, said I, told me, Thy cousin, before she died, charged<span class='pagenum'><a name="Page_501" id="Page_501">501</a></span> +me saying, If thy son desire to go to the place which he is accustomed +to frequent, tell him to repeat these two phrases:—Fidelity +is good, and treachery is base.—And when the damsel heard this, +she exclaimed, The mercy of God (whose name be exalted!) be +upon her, for she hath saved thee from me: I was meditating an +injury to thee; but now I will not hurt thee nor trouble thee. And +I wondered at this, and said to her, What didst thou purpose before +this to do to me, after mutual love had taken place between us? +She answered, Thou art devoted to me; but thou art young, and +thy mind is free from deceit, and thou knowest not our malice nor +our deceit: were she still in the bonds of life, she would assist thee; +for she is the cause of thy safety, and hath delivered thee from +destruction: and now I charge thee that thou speak not with any +female, nor answer any of our sex, young or old. Beware, beware; +for thou art ignorant of the deceit of women, and their malice: she +who used to interpret the signs to thee is dead; and I fear for thee +lest thou fall into a calamity and find none to deliver thee from it +after the death of thy cousin. O my sorrow for the daughter of +thy uncle! Would that I had known her before her death, that I +might have requited her for the kindness that she hath done me! +The mercy of God (whose name be exalted!) be upon her, for she +concealed her secret, and revealed not what she felt; and but for +her, thou wouldst never have had access to me. And now I have a +service to demand of thee.—What is it? said I. She answered, +That thou conduct me to her tomb, that I may visit her at her grave, +and inscribe some verses upon it. I replied, To-morrow, if it be the +will of God, whose name be exalted!—So I remained with her that +night, and frequently she said to me, Would that thou hadst told me +of thy cousin before her death! And I asked her, What is the +meaning of these words which she said—Fidelity is good, and treachery +is base? But she answered me not.</p> + +<div class="figcenter" style="width: 503px; position: relative;"><a name="f190" id="f190"></a><img src="images/fig190.png" width="503" height="567" alt="'Azeez and his Mistress at the Grave of 'Azeezeh" title="'Azeez and his Mistress at the Grave of 'Azeezeh" /></div> + +<p>In the morning, therefore, she arose, and, taking a purse containing +some pieces of gold, said to me, Arise, and shew me the +tomb, that I may visit it, and write upon it some verses, and build +over it a cupola, and pray for mercy upon her, and bestow these +pieces of gold in alms for her soul. I replied, I hear and obey. +And I walked before her, and she followed me, and employed herself +in giving alms on the way as she went, and every time that she +did so she said, This is an alms for the soul of 'Azeezeh, who concealed +her secret until she drank the cup of death, and revealed<span class='pagenum'><a name="Page_502" id="Page_502">502</a></span> +not her love. Thus she continued to give of the contents of the +purse, and to say, For the soul of 'Azeezeh,—until we arrived at +the tomb, and the contents of the purse were exhausted; and when +she beheld the tomb, she threw herself upon it, and wept violently. +She then took forth a pointed instrument of steel, and a small mallet, +and engraved upon the stone at the head of the tomb, in small +characters, these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I passed by an undistinguished tomb in the midst of a garden, with seven anemones upon it;<a href="#VIII38" class="fnanchor">38</a></span> +<span class="i0">And I said, Whose tomb is this? The soil answered, Be respectful, for this is the resting-place of a lover.</span> +<span class="i0">So I said, God keep thee, O victim of love, and lodge thee in the highest stage of Paradise!</span> +<span class="i0">How miserable are lovers among the creation, when even their tombs are covered with vile dust!</span> +<span class="i0">Were I able [O tomb], I would make of thee a garden, and water it with my streaming tears!</span> +</div> +</div> +<p><span class='pagenum'><a name="Page_503" id="Page_503">503</a></span> +She then again wept violently, and arose, and I arose with her; +and after we had returned to the garden, she said to me, I conjure +thee by Allah that thou never forsake me. And I replied, I hear +and obey. So I resumed my visits to her as before, and she treated +me with kindness and honour, and used to ask me respecting the two +phrases which my cousin 'Azeezeh had mentioned to my mother, +and I repeated them to her. Thus I remained, eating and drinking, +and enjoying her conversation, and attiring myself in changes of +delicate clothing, until I became stout and fat, and I experienced +neither anxiety nor grief nor sorrow, and forgot my cousin.</p> + +<p>I continued drowned in these pleasures for a whole year; and +at the commencement of the new year, I entered the bath, and +refreshed myself, and put on a handsome suit; and after I had +gone forth from the bath, I drank a cup of wine, and smelt the +odours of my clothes, which were richly perfumed with various +scents. My heart was unoppressed by calamities or misfortunes; +and when the hour of nightfall came, I desired to repair to the +damsel; but I was intoxicated, and knew not my way; and, in +going to her, intoxication led me aside into a by-street called the +street of the Naḳeeb:<a href="#VIII39" class="fnanchor">39</a> and as I was proceeding along it, lo, an old +woman came, with a lighted candle in one of her hands, and in her +other hand a folded letter. I advanced towards her, and she, with +weeping eye, said to me, O my son, art thou able to read? I answered +her, Yes, my old aunt. And she said, Take this letter, +and read it to me. And she handed me the letter; so I took it +from her and opened it, and read to her its contents, informing her +that it was a letter from the absent, with salutations to the beloved. +And when she heard this, she rejoiced at the good news, and ejaculated +a prayer for me, saying, May God dispel thine anxiety as +thou hast dispelled mine! She then took the letter, and proceeded +a few steps; but presently she returned to me, and, kissing my +hand, said, O my lord, may God (whose name be exalted!) give +thee enjoyment of thy youth, and not disgrace thee. I beg that thou +wilt walk with me a few paces, to that door; for I have told them +what thou hast read to me of the letter, and they do not believe me: +come with me, therefore, two steps, and read to them the letter outside +the door, and accept my prayer for thee.—And what, said I, is +the history of this letter? She answered, O my son, this letter hath +come from my son, who hath been absent from us for the space of +ten years; for he journeyed with merchandise, and hath remained<span class='pagenum'><a name="Page_504" id="Page_504">504</a></span> +abroad during that period, and we relinquished all hope of his return, +thinking that he was dead: then came to us this letter from him; and +he hath a sister who hath wept for him during his absence night and +day; and I told her that he was in health and prosperity; but she +believed me not, and said to me, Thou must bring me a person to +read this letter and to acquaint me with its contents, that my heart +may be set at ease and my mind comforted.—Thou knowest, O my +son, that the loving is prepossessed with evil anticipations: favour +me, therefore, by reading this letter while thou shalt stand outside +the curtain, and his sister shall hear it within the door, that the +recompense of him who accomplisheth a want for a Muslim, and +dispelleth from his mind a trouble, may be thine: for the Apostle +of God (may God bless and save him!) hath said, Whoso dispelleth +from the mind of a sorrowful person one of the troubles of this world, +God will dispel from his mind one of the troubles of the world to +come:—and in another tradition, Whoso dispelleth from the mind of +his brother one of the troubles of this world, God will dispel from his +mind seventy-two of the troubles of the day of resurrection:—and +now I have desired thee, do not disappoint me.—So I replied, I hear +and obey: proceed before me.</p> + +<p>She therefore walked before me, and I followed her a little +way, until she arrived at a great door overlaid with copper; and +she stopped at this door, and called out in Persian, and immediately +a damsel approached, with light and nimble step. Her trousers +were tucked up to her knees, and I beheld a pair of legs that confounded +the mind and the eye by their beauty: they were like two +columns of alabaster, and ornamented with anklets of gold set with +jewels. The skirts of her outer clothes were tucked up under her +arms, and her sleeves were turned up from her arms, and I looked +at her white wrists, and upon them were two pairs of bracelets: in +her ears were two ear-rings of pearls; and upon her neck was a +necklace of costly jewels; and on her head, a koofeeyeh,<a href="#VIII40" class="fnanchor">40</a> quite +new, adorned with precious gems. She had tucked the skirt of +her inner tunic within the band of her trousers, and appeared as +though she had been employed in some active work. And when +she beheld me, she said, with an eloquent and sweet tongue that +I had never heard surpassed in sweetness, O my mother, is this he +who hath come to read the letter? She answered, Yes. And the +damsel stretched forth her hand to me with the letter. There was, +between her and the door, a distance of about half a rod;<a href="#VIII41" class="fnanchor">41</a> and I<span class='pagenum'><a name="Page_505" id="Page_505">505</a></span> +extended my hand to take the letter from her, and put my head +and shoulders within the door to draw near to her; but before +I knew what she was about to do, the old woman placed her head +against my back, and pushed me forward, while my hand was +holding the letter, and I looked around, and found myself in the +midst of the house; that is, within the vestibule. The old woman +entered more quickly than the blinding lightning, and had nothing +to do but to shut the door: and when the damsel beheld me within +the vestibule, she approached me, and pressed me to her bosom, +and, taking me by the hand, unable to extricate myself from her +grasp, led me, preceded by the old woman with the lighted candle, +until she had passed through seven vestibules; after which she conducted +me into a large saloon, with four leewáns,<a href="#VIII42" class="fnanchor">42</a> in which a +horseman might play at goff.<a href="#VIII43" class="fnanchor">43</a> She then seated me, and said to me, +Open thine eye. And I did so, giddy from the violence that I had +experienced, and saw that the whole construction of the saloon was +of the most beautiful alabaster, and all its furniture, including the +cushions and mattresses, of brocade. In it were also two benches of +brass, and a couch of red gold set with pearls and jewels, not suitable +to any but a King like thee.</p> + +<div class="figcenter" style="width: 270px; position: relative;"><a name="f191" id="f191"></a><img src="images/fig191.png" width="270" height="432" alt="The future Wife of 'Azeez" title="The future Wife of 'Azeez" /></div> + +<p>After this, she said to me, O 'Azeez, which of the two states is<span class='pagenum'><a name="Page_506" id="Page_506">506</a></span> +the more agreeable to thee, life or death? I answered her, Life. +And she said, Then if life is more agreeable to thee, marry me.—I +dislike, I replied, marrying such a person as thou. She rejoined, +if thou marry me, thou wilt be secure from the daughter of the crafty +Deleeleh.<a href="#VIII44" class="fnanchor">44</a>—And who, said I, is the daughter of the crafty Deleeleh? +She laughed, and answered, How is it that thou knowest her not, +when thou hast now been in her company a year and four months? +May Allah (whose name be exalted!) destroy her. Verily there +existeth not any one more treacherous than she. How many persons +hath she killed before thee, and what deeds hath she done! And +how hast thou escaped from her, without her killing or troubling +thee, when thou hast been in her company all this time?—When I +heard her words I wondered extremely, and said to her, O my +mistress, who acquainted thee with her? She answered, I know her +as the age knoweth its calamities; but I desire that thou inform me +of all that thou hast experienced from her, that I may know the +cause of thy safety from her. So I related to her all that had +happened to me with her and with my cousin 'Azeezeh; and she +exclaimed, Allah have mercy upon her!—and her eyes shed tears, +and she struck her hands together, when she heard of the death of +my cousin 'Azeezeh, and said, May Allah compensate thee abundantly +for the loss of her, O 'Azeez; for she hath been the cause of thy +safety from the daughter of the crafty Deleeleh; and had it not been +for her, thou hadst perished.<a href="#VIII45" class="fnanchor">45</a> After this, she clapped her hands, and +said, O my mother, bring in those who are with thee. And lo, the +old woman approached with four lawful witnesses; and she lighted +four candles; and when the witnesses entered, they saluted me, and +seated themselves; and the damsel covered herself with an izár, and +appointed one of the witnesses to be her deputy in making her +contract. So they performed the marriage-contract, and she affirmed +of herself that she had received the whole of the dowry, both the +portion usually paid in advance and the arrears, and that she was +indebted to me in the sum of ten thousand pieces of silver; after +which she gave to the witnesses their fees, and they departed.</p> + +<p>On the following day, I desired to go out; but she approached +me laughing, and said, Dost thou think that going out from the +bath is like entering it?<a href="#VIII46" class="fnanchor">46</a> I imagine thou thinkest me to be like +the daughter of the crafty Deleeleh. Beware of entertaining such +an idea. Thou art no other than my husband, according to the +Ḳur-án and the Sunneh; and if thou hast been intoxicated, return<span class='pagenum'><a name="Page_507" id="Page_507">507</a></span> +to thy reason. Verily this house in which thou art is not opened +but on one day in every year. Go to the street-door and look.—So +I went and looked, and found it closed and nailed, and returned +and told her so; and she said to me, O 'Azeez, we have of flour +and grain and fruits and pomegranates and sugar and meat and +sheep and fowls and other provisions what will suffice us for many +years, and from this last night our door will not be opened until +after a year and I know that thou wilt not behold thyself outside +this house until after a year hath expired. Upon this I exclaimed, +There is no strength nor power but in God! And she laughed, +and I laughed also, and complied with her orders, and remained +with her until the twelve months of the year had expired, when I +was blest with a son by her. And on the first day of the following +year, I heard the opening of the door, and lo, men came in with +kaạks<a href="#VIII47" class="fnanchor">47</a> and flour and sugar; and I desired to go out; but she said +to me, Wait until nightfall, and as thou camest in, so go forth. I +therefore waited until that hour, and was on the point of going out, +in fear and trembling, when she said to me, By Allah, I will not let +thee go until I have made thee swear to me that thou wilt return this +night before the door is closed. So I promised her to do it; and she +made me swear by binding oaths upon the sword and the Ḳur-án, and +by the oath of divorce, that I would return to her.<a href="#VIII48" class="fnanchor">48</a></p> + +<p>I then went forth from her, and repaired to the garden. I found +it open as usual, and was angry, saying within myself, I have been +absent from this place a whole year, and, coming unawares, have +found it open as usual. I wonder if the damsel be still there as +heretofore, and I must enter and see before I go to my mother.—It +was then nightfall, and I entered the garden, and, proceeding to +the maḳ'ad, found the daughter of the crafty Deleeleh sitting with +her head upon her knee and her hand upon her cheek. Her complexion +was changed, and her eyes were sunk, and when she beheld +me she exclaimed, Praise be to God for thy safety!—and she +endeavoured to rise, but fell down through her joy. I was ashamed +at seeing her, and hung down my head; but presently I advanced +to her and kissed her, and said to her, How didst thou know that +I was coming to thee at this time? She answered, I knew it not. +By Allah, for a year I have not tasted sleep; but have sat up every +night expecting thee, and in this state have I been from the day +when thou wentest forth from me and I gave thee the new suit of +clothing and thou promisedst me that thou wouldst return to me.<span class='pagenum'><a name="Page_508" id="Page_508">508</a></span> +I remained expecting thee, and thou camest not the first night, nor +the second, nor the third: so I still waited in expectation of thy +coming; for such is the way of the lover: and I would now that +thou tell me what hath been the cause of thine absence from me +this year. I therefore told her; and when she knew that I had +married, her countenance became pale. I then said to her, I have +come to thee this night, but must go before the morning. But she +exclaimed, Is it not enough for her to have married thee, and to +have employed this stratagem against thee, and imprisoned thee +with her a whole year, that she hath made thee swear by the oath +of divorce that thou wilt return to her before the morning, and +will not allow thee to divert thyself with thy mother nor with me, +and cannot endure thy passing one night with either of us? What +then must be the state of her from whom thou hast been absent a +whole year, though I knew thee before she did! But may Allah +have mercy on 'Azeezeh; for she suffered what none other hath +suffered, and endured with patience that of which none else hath +endured the like, and died through thy oppression. It was she +who protected thee from me. I thought that thou wouldst return, +and gave thee liberty, though I was able to imprison thee, and to +destroy thee.</p> + +<div class="figcenter" style="width: 506px; position: relative;"><a name="f192" id="f192"></a><img src="images/fig192.png" width="506" height="291" alt="The Punishment of 'Azeez" title="The Punishment of 'Azeez" /></div> + +<p>Having thus said, she wept, and became enraged, and looked at +me with the eye of anger; and when I beheld her in this state, the +muscles of my side quivered, and I feared her, and became as the +bean upon the fire. She then cried out, and suddenly ten female +slaves came to me, and threw me upon the floor; and when I fell +under their hands, she arose, and, taking a knife, said, I will<span class='pagenum'><a name="Page_509" id="Page_509">509</a></span> +slaughter thee as goats are slaughtered, and this shall be thy least +recompense for that which thou hast done unto thy Cousin. When +I beheld myself, therefore, beneath her female slaves, and my cheek +was soiled with the dust, and I saw the knife in her hand, I looked +upon death as inevitable. I implored her mercy; but she only +increased in hardness, and ordered the female slaves to bind my +hands behind me; and they did so, and, throwing me upon my +back, seated themselves upon my body, and held my head. Then +two of them arose and took hold of my toes, and two others seated +themselves upon my legs; after which, their mistress arose, with +two others of them, and she ordered them to beat me; whereupon +they beat me until I fainted, and my voice became inaudible; and +when I recovered, I said within myself, Verily my being slaughtered +were easier to me than this beating! I bethought myself of the +words of my cousin, when she said, May God avert from thee her +wickedness!—and I cried out and wept until my voice failed. She +then sharpened the knife, and said to the female slaves, Uncover his +throat. But God inspired me to repeat the two phrases which my +cousin had charged me to utter, namely, Fidelity is good, and +treachery is base;—and when she heard this, she cried out and +said, Allah have mercy upon thee, O 'Azeezeh! Would that thy +youth had been spared! Thou hast profited thy cousin during +thy life and after thy death!—Then addressing me, she added, By +Allah, thou hast saved thy life from me by means of these two +phrases; but I must cause thee to bear a mark of my resentment.—So +saying, she inflicted upon me a cruel wound, and I fainted; but +when I recovered, the blood had stopped, and she gave me to drink a +cup of wine, and spurned me with her foot.</p> + +<p>I rose; but was unable at first to walk: presently, however, I +proceeded by little and little until I arrived at the door of my wife's +house. I found it open, and threw myself within it, in a state of +distraction; and my wife came and took me up and conveyed me to +the saloon, where I fell into a deep sleep; but when I awoke, I +found myself laid at the gate of the garden.</p> + +<p>In anguish I rose, and went to my home, and, entering the +house, found my mother weeping for me, and exclaiming, Would +that I knew, O my son, in what land thou art! So I approached +her, and threw myself upon her, and when she beheld me, she saw +that I was unwell. Yellowness and blackness were mingled upon +my face; and I remembered my cousin, and the kindness she had<span class='pagenum'><a name="Page_510" id="Page_510">510</a></span> +shewn me, and was convinced that she loved me. I wept for her, +and my mother also wept, and then said to me, O my son, thy father +is dead. And upon this, my rage increased, and I wept until I +became insensible; and when I recovered, I looked towards the place +where my cousin was accustomed to sit, and wept again till I fainted +from the violence of my lamentation. I ceased not to weep and wail +until midnight, when my mother said to me, Thy father hath been +dead ten days. But I replied, I think of no one but my cousin; for +I deserve what hath happened to me, because I neglected her when +she loved me. She asked me, therefore, And what hath happened +to thee? So I related to her that which had befallen me; to which +she replied, Praise be to God that this happened to thee and that she +did not slaughter thee! She then applied remedies to my wound +until I recovered, and regained my usual strength; and she said to +me, O my son, I will now produce to thee the deposite with which thy +cousin intrusted me; for it is thine, and she made me swear that I +would not produce it to thee until I saw that thou rememberedst her +and mournedst for her, and that thine affections for another were +severed; and now I hope that I find in thee these dispositions. She +therefore arose, and, opening a chest, took forth from it this piece of +linen containing the design of the gazelles, which I had originally +given to her; and when I took it, I found written upon it some +verses complaining of her unrequited love for me, and there fell from +it a paper containing some words of consolation and counsel.<a href="#VIII49" class="fnanchor">49</a></p> + +<p>As soon as I had read and understood this paper, I wept again, +and my mother did the same, and I continued looking at it and +weeping until the approach of night; and in this state I remained for +the space of a year; after which, some merchants of my city, the same +whom I am accompanying in this caravan, prepared for a journey; +and my mother suggested to me that I should fit myself out and go +with them, saying to me, Perhaps the journey will dispel this sorrow +which thou sufferest, and thou wilt be absent a year, or two years, +or three, until the caravan returneth, and thy heart may become +dilated. Thus she continued to persuade me, so that I prepared +some merchandise, and journeyed with them; but my tears have not +dried up during my travels; for at every station where we halt +I spread this piece of linen before me, and look at this design, and +think of my cousin, and weep for her as thou seest, since she loved +me excessively, and died through my unkindness; I doing nothing +but evil to her, while she did nothing to me but what was good.<span class='pagenum'><a name="Page_511" id="Page_511">511</a></span> +When the merchants return from their journey, I shall return with +them, and the period of my absence will be a complete year; but I +still suffer increasing sorrow; and my sorrow hath been only augmented +in consequence of my passing by the Islands of Camphor and +the Castle of Crystal.<a href="#VIII50" class="fnanchor">50</a></p> + +<p>These Islands are seven in number, and the sovereign of them is +a King named Sháh-Zemán.<a href="#VIII51" class="fnanchor">51</a> He hath a daughter named Dunyà;<a href="#VIII52" class="fnanchor">52</a> +and it was told me that it was she who worked the designs of the +gazelles, and that this design which is in my possession was one of +her work; and when I knew this, I became excessively desirous of +seeing her: so, when the caravan entered her country, I went forth +and wandered about the gardens, which contained a profusion of trees. +The superintendent of the gardens was a sheykh advanced in age; and +I said to him, O sheykh, to whom doth this garden belong? He +answered, To the King's daughter, the lady Dunyà, and we are +beneath her palace; and if thou desire to amuse thyself, open the +private door, and take a view of the garden and smell the odours of +the flowers. So I said to him, Have the kindness to allow me to sit +in this garden until she passeth by, that I may enjoy a glance at her. +The sheykh replied, There will be no harm in thy doing so. When +he said this, therefore, I gave him some money, saying to him, Buy +for us something to eat. And he rejoiced at receiving the money, +and, opening the door, conducted me within; and we proceeded until +we came to a pleasant spot, where he brought me some delicate fruits, +and said to me, Sit here while I go and return to thee. And he left +me and departed, and, after he had been absent a while, returned +bringing a roasted lamb; and we ate until we were satisfied, my heart +longing to behold the lady, and while we were sitting, lo, the door +opened; whereupon he said to me, Rise, and conceal thyself. So I +rose, and hid myself; and a black eunuch put forth his head from the +door, and said, O sheykh, is any one with thee? He answered, No.—Then +close the door, said the eunuch. The sheykh, therefore, +closed the door of the garden; and lo, the lady Dunyà came forth. +When I beheld her, I thought that the moon had descended upon the +earth; my mind was confounded, and I desired her as the thirsty +longeth for water; and after a while, she closed the door and departed. +I then went forth from the garden, and repaired to my lodging, +knowing that I could not obtain access to her; and when my companions +prepared for departure, I also prepared myself, and travelled +with them towards thy city; and on our arrival here, we met with<span class='pagenum'><a name="Page_512" id="Page_512">512</a></span> +thee.—This is my story, and this is what hath happened unto me; +and peace be on thee.</p> +<hr /> +<div class="figcenter" style="width: 509px; position: relative;"><a name="f193" id="f193"></a><img src="images/fig193.png" width="509" height="564" alt="The Lady Dunyà" title="The Lady Dunyà" /></div> + +<h5>CONTINUATION OF THE STORY OF TÁJ-EL-MULOOK AND THE +LADY DUNYÀ.</h5> + +<p>When Táj-el-Mulook heard this story, his heart became troubled +with love for the lady Dunyà. He then mounted his horse, and, +taking with him 'Azeez, returned to his father's city, where he +assigned to him a house, and furnished it with everything that he +required; after which he left him, and repaired to his palace. His +tears ran down upon his cheeks (for hearing affecteth as sight and +union), and in this state he remained until his father came in to him, +and, finding that his colour was changed, knew that he was oppressed +by anxiety and grief: so he said to him, O my son, acquaint me with +thy case, and tell me what hath happened to thee to change thy<span class='pagenum'><a name="Page_513" id="Page_513">513</a></span> +colour. He therefore related to him all that he had heard of the story +of Dunyà, and how he had fallen in love with her from hearsay, +without having seen her; whereupon his father said to him, O my son, +her father is a King, and his country is distant from us: abandon, +therefore, this idea, and enter the palace of thy mother; for in it are +five hundred female slaves like so many moons, and whoever of them +pleaseth thee do thou take her; or, if none of them please thee, we will +demand in marriage for thee one of the daughters of the Kings, more +beautiful than the lady Dunyà. But he replied, O my father, I +desire not any but her: it was she who worked the design of the +gazelles that I saw, and I must have her, or I will flee into the deserts, +and kill myself on her account.</p> + +<p>So his father said, Have patience with me, O my son, that I may +send to her father and demand her of him in marriage, and accomplish +for thee thy wish, like as I did for myself in the case of thy mother; +and if he consent not, I will convulse his kingdom around him, and +send against him an army of which the rear shall be with me when +the van is with him. He then called for the young man 'Azeez, and +said to him, O my son, knowest thou the way? He answered, Yes.—Then +I desire of thee, said the King, that thou journey with my +Wezeer. And 'Azeez replied, I hear and obey, O King of the age. +The King, therefore, summoned his Wezeer, and said to him, Manage +for me the affair of my son according to thy knowledge, and repair to +the Islands of Camphor, and demand in marriage the daughter of +their King. He replied, I hear and obey. And Táj-el-Mulook +returned to his apartments, and his malady and impatience increased: +he fell down in a swoon, and recovered not until the morning; and +when the morning arrived, his father came to him, and saw his +complexion more changed, and his sallowness increased; and he +exhorted him to patience, and promised him the accomplishment of +his union.</p> + +<p>The King then equipped 'Azeez, with his Wezeer, and supplied +them with the presents; and they journeyed days and nights until +they beheld the Islands of Camphor, when they halted on the bank +of a river, and the Wezeer sent forward a messenger from his party +to the King, to acquaint him with their approach; and half a day +after the departure of the messenger, suddenly they saw that the +chamberlains of the King, and his emeers, had advanced to meet +them from the distance of a league; and they met him, and attended +them until they went in with them to the King. They placed<span class='pagenum'><a name="Page_514" id="Page_514">514</a></span> +before the King the presents, and remained in his palace four days; +and on the fifth day the Wezeer arose and went in to the King, and, +standing before him, delivered to him his message, and acquainted +him with the cause of his coming; but the King was perplexed how +to answer, for his daughter liked not marriage; and he hung down +his head for a while towards the floor; and after this he raised it, and, +looking towards one of the eunuchs, said to him, Go to thy mistress +Dunyà, and acquaint her with what thou hast heard, and with the +purpose of the visit of this Wezeer. So the eunuch went, and, after a +short absence, returned to the King, and said to him, O King of the +age, when I went in to the lady Dunyà, and acquainted her with +what I had heard, she was violently enraged, and rose against me +with a stick, and would have broken my head; wherefore I fled from +her; and she said to me, If my father force me to marry, him whom +I marry I will kill. Her father, therefore, said to the Wezeer and +'Azeez, Salute ye the King, and inform him of this, and that my +daughter liketh not marriage. Accordingly the Wezeer returned with +his attendants unsuccessful, and they continued their journey until +they went in unto the King, and acquainted him with what had +happened; and upon this he ordered the chiefs to call together the +troops that they might march to war; but the Wezeer said to him, Do +not this; for the King is not in fault: the refusal is on the part of +his daughter, who, when she knew of this proposal, sent to say, If my +father force me to marry, I will kill him whom I marry, and kill +myself after him.</p> + +<p>And when the King heard the words of the Wezeer, he feared +for his son Táj-el-Mulook, and said, If I make war upon her father, +and obtain possession of his daughter, she will kill herself. He then +acquainted his son Táj-el-Mulook with the truth of the case; and +when the prince heard it, he said to his father, O my father, I cannot +exist without her: I will therefore go to her, and seek means of +obtaining an interview with her, though I die in the attempt: and I +will do nothing but this. His father said, How wilt thou go to her? +He answered, I will go in the disguise of a merchant.—Then if it +must be so, rejoined the King, take with thee the Wezeer and 'Azeez. +He then took forth for him some money from his treasuries, and +prepared for him merchandise at the price of a hundred thousand +pieces of gold, and they both agreed as to this course; and when +night came, Táj-el-Mulook and 'Azeez went to the abode of the latter, +and there passed that night. But the heart of Táj-el-Mulook was<span class='pagenum'><a name="Page_515" id="Page_515">515</a></span> +captivated, and neither eating nor rest pleased him: reflections overwhelmed +him, and he was drowned in them; and, longing for his +beloved, he poured forth his tears, and wept violently; and 'Azeez +wept with him, reflecting upon his cousin; and they both continued +thus until the morning, when Táj-el-Mulook arose and went in to +his mother. He was equipped for the journey; and she asked him +respecting his state: so he acquainted her with the whole truth; and +she gave him fifty thousand pieces of gold, and bade him farewell, and +he went forth from her, while she offered up prayers for his safety, +and for his union with the object of his love. He then went in to +his father, and asked his permission to depart; and the King granted +him permission, and gave him fifty thousand pieces of gold, and +ordered that a tent should be pitched for him outside the city.</p> + +<div class="figcenter" style="width: 478px; position: relative;"><a name="f194" id="f194"></a><img src="images/fig194.png" width="478" height="466" alt="Halt on the Journey" title="Halt on the Journey" /></div> + +<p>A large tent was therefore pitched for him; and after they had +remained in it two days, they commenced their journey; and Táj-el-Mulook +treated 'Azeez with familiar kindness, and said to him, O my +brother, I cannot henceforth part with thee.—And I, replied 'Azeez, +am of the like mind, and desire to die at thy feet; but, O my brother, +my heart is troubled with thoughts of my mother. So Táj-el-Mulook<span class='pagenum'><a name="Page_516" id="Page_516">516</a></span> +said, When we shall have attained our wish, all will be well. Now +the Wezeer had charged Táj-el-Mulook to display an air of patience, +and 'Azeez occupied himself with reciting to him verses, and narrating +to him histories and tales; and they continued on their way by night +and day for the space of two months. The length of the journey +became wearisome to Táj-el-Mulook; and the violence of his desire, +and his passion and distraction, increased: so when they drew +near to the city, he rejoiced excessively, and his anxiety and grief +ceased.</p> + +<p>They entered it in the garb of merchants, the King's son being +also clad in the same manner, and, coming to a place known as the +abode of merchants, which was a large Khán, Táj-el-Mulook said to +'Azeez, Is this the abode of the merchants? 'Azeez answered, Yes: +it is not, however, the Khán in which I lodged with the caravan that +I accompanied; but it is better than that. So they made their camels +lie down, and unloaded, and, having deposited their goods in the +magazines, remained there to take rest four days. The Wezeer then +suggested to them that they should hire for themselves a large house; +to which they assented; and they hired a spacious house, fitted for +festivities. There they took up their abode; and the Wezeer and +'Azeez studied to devise some stratagem for the sake of Táj-el-Mulook, +who was perplexed, not knowing what to do. The Wezeer +could contrive no other plan than that of his opening for himself a +shop to carry on the trade of a merchant in the market of fine stuffs: +he therefore addressed Táj-el-Mulook and 'Azeez, and said to them, +Know that if we remain in this state we shall not attain our wish; +and a thing hath occurred to my mind which probably may be advisable, +if it be the will of God. So they replied, Do what seemeth fit +to thee; for a blessing attendeth the aged, and especially in thy case, +since thou hast devoted thyself to the management of affairs: therefore +give us the advice which hath suggested itself to thy mind. And +he said to Táj-el-Mulook, It is my opinion that we should hire for +thee a shop in the market of fine stuffs, and that thou shouldst sit in +it to sell and buy; for every person of the higher ranks and of the +people in general standeth in need of such stuffs, and if thou sit in +that shop thy affair will be arranged, if it be the will of God (whose +name be exalted!), especially because of thy comely person; but +make 'Azeez thy trusty attendant, and seat him in the shop to hand +to thee the stuffs. And when Táj-el-Mulook heard these words, he +said. This is a judicious opinion;—and immediately he took forth a<span class='pagenum'><a name="Page_517" id="Page_517">517</a></span> +suit of merchant's attire, and clad himself in it, and arose and went +forth, followed by his young men, and gave to one of them a thousand +pieces of gold to fit up the shop.</p> + +<p>They proceeded until they arrived at the market of fine stuffs, +and when the merchants saw Táj-el-Mulook, and observed his +handsome and comely person, they were confounded, and began to +say, Hath Riḍwán<a href="#VIII53" class="fnanchor">53</a> opened the gates of Paradise and neglected them, +so that this youth of surprising beauty hath come forth?—and one +said, This is probably one of the angels. And when they went in +among the merchants, they inquired for the shop of the Sheykh of the +market. The merchants, therefore, guided them thither, and they +went to him; and as they approached him, he and the merchants who +were with him rose to them, and received them with honour, especially +the excellent Wezeer; for they saw him to be an aged and venerable +man; and observing that he was accompanied by Táj-el-Mulook +and 'Azeez, they said, No doubt this sheykh is the father of these +two young men. The Wezeer then said to them, Who among you is +the Sheykh of the market? They answered, This is he. And the +Wezeer, looking at him and observing him, saw that he was an old +man of grave and respectable aspect, and possessing servants and +young men. The Sheykh of the market greeted them with friendly +compliments, and treated them with great honour, and, having seated +them by his side, said to them, Have ye any business which we may +have the happiness of transacting? The Wezeer answered, Yes: I +am an old man, advanced in age, and I have these two young men: +I have travelled with them through all regions and countries, and +have not entered a town without remaining in it a whole year, that +they might amuse themselves with the sight of it and become +acquainted with its inhabitants; and now I have come to this your +town, and have chosen to make a stay in it: I therefore desire of thee +one of the best shops, that I may seat them in it to traffic, and that +they may amuse themselves with the sight of this city, and acquire +the manners of its people, and obtain an experience in buying and +selling and other commercial transactions.</p> + +<p>So the Sheykh of the market replied, There will be no harm in +doing so:—and, looking at the two young men, he was delighted +with them, and he arose and stood like a servant before them to wait +upon them. And afterwards he went and prepared for them the +shop: it was in the midst of the market, and there was none larger +than it, nor any more handsome there; for it was spacious and<span class='pagenum'><a name="Page_518" id="Page_518">518</a></span> +decorated, and contained shelves of ivory and ebony. He then +delivered the keys to the Wezeer (who was also in the garb of a +merchant), and said, God grant that it may be attended with blessings +to thy two sons!<a href="#VIII54" class="fnanchor">54</a> And when the Wezeer had taken the keys of the +shop, he went to it, together with the servants, who deposited in it +their goods; and they ordered the servants to remove thither all the +merchandise and stuffs and rarities that they had. These things were +worth treasuries of wealth; and they transported the whole of them +to the shop. They then passed the night, and in the morning the +Wezeer conducted the two young men to the bath, where they washed +and enjoyed themselves to the utmost, after which they returned to +their abode to rest from the fatigue of bathing, and ate and drank; +and they passed the next night in their abode in the most perfect joy +and happiness. And on the following morning they rose from their +sleep, and, having performed the ablution, recited the divinely-ordained +prayers, and drank their morning-beverage;<a href="#VIII55" class="fnanchor">55</a> and when +daylight came, and the shops and markets were opened, they went +forth from their abode, and repaired to the market, and opened the +shop. The servants had prepared it for them in the handsomest +manner, and spread it with carpets of silk, and placed in it two +mattresses, each of which was worth a hundred pieces of gold; and +upon each mattress they spread a skin such as Kings sit upon, surrounded +with an edge of gold: so Táj-el-Mulook seated himself upon +one mattress, and 'Azeez upon the other, and the Wezeer sat in the +midst of the shop, while the servants stood before them. The people +heard of them, and crowded about them, and they sold of their +merchandise; and the fame of Táj-el-Mulook was spread through the +city, and the report of his handsomeness and comeliness was blazed +throughout it. They continued this life for several days, the people +pressing to them; after which the Wezeer addressed Táj-el-Mulook, +and enjoined him to conceal his case, and, having charged 'Azeez to +keep watch over him, repaired to the house to plan some mode of +proceeding that might be of advantage to them. Meanwhile, Táj-el-Mulook +and 'Azeez sat conversing together; and the former said, +Perhaps some one may come from the lady Dunyà.</p> + +<div class="figcenter" style="width: 529px; position: relative;"><a name="f195" id="f195"></a><img src="images/fig195.png" width="529" height="509" alt="Táj-el-Mulook receiving the Old Woman" title="Táj-el-Mulook receiving the Old Woman" /></div> + +<p>Thus Táj-el-Mulook passed his time days and nights, and slept +not; desire overpowered him, and he became more and more emaciated +and infirm, renouncing the delight of sleep, and abstaining +from drink and food; but still he was like the full moon: and as he +was sitting one day, lo, an old woman approached and advanced<span class='pagenum'><a name="Page_519" id="Page_519">519</a></span> +towards him, followed by two female slaves, and she continued to +draw near until she stopped at his shop. Beholding his graceful +person, and his handsome and lovely aspect, she wondered at his +beauty, and said, Extolled be the perfection of Him who created thee! +Extolled be the perfection of Him who hath made thee a temptation +to all creatures!—She ceased not to gaze at him, and said, This is not +a mortal: this is no other than a noble angel!<a href="#VIII56" class="fnanchor">56</a> Then drawing +close to him, she saluted him, and he returned her salutation, and +rose to her, standing upon his feet,<a href="#VIII57" class="fnanchor">57</a> and smiled in her face. All this +he did at the hinting of 'Azeez; after which he seated her by his side, +and occupied himself with fanning her until she had rested herself; +when she said to him, O my son! O thou of perfect qualities and +graces! art thou of this country?—Táj-el-Mulook answered her, +with an eloquent and sweet and charming voice, By Allah, O my +mistress, in my life I never entered this country until now; and I +have not taken up my abode in it but for the sake of amusement. +And she wished him honour, and welcomed him, and said, What stuffs +hast thou brought with thee? Show me something beautiful; for the +beautiful bringeth not anything but what is beautiful.—And when<span class='pagenum'><a name="Page_520" id="Page_520">520</a></span> +Táj-el-Mulook heard her words his heart palpitated; but he understood +not their meaning: so 'Azeez made a sign to him; and Táj-el-Mulook +said to her, I have everything that thou desirest of stuffs +suitable only to Kings and the daughters of Kings. For whom, +then, wouldst thou purchase, that I may display to thee what will +be appropriate?—He desired by this question to learn the meaning +of her words; and she answered, I want some stuff suitable to the +lady Dunyà, the daughter of King Sháh-Zemán. On hearing the +mention of his beloved, Táj-el-Mulook rejoiced exceedingly, and +said to 'Azeez, Bring me the most magnificent of the goods that +are by thee. And 'Azeez gave him a wrapper, and untied it before +her, and Táj-el-Mulook said to her, Choose what will suit her; for +this is such as is not found with any but me. So the old woman +chose some stuff that was worth a thousand pieces of gold; and +said, What is the price of this?—What! said he, shall I bargain +with a person like thee respecting this contemptible thing? Praise +be to God who hath made me acquainted with thee.—And the old +woman exclaimed, I invoke, for thy comely face, the protection of +the Lord of the Daybreak!<a href="#VIII58" class="fnanchor">58</a> for verily thy face is comely, and so +are thine actions. Joy be to her who possesseth thee, and especially +if she be endowed with beauty like thee!—Upon this, Táj-el-Mulook +laughed until he fell backwards, and said [within himself], O Accomplisher +of desires by the means of wicked old women!<a href="#VIII59" class="fnanchor">59</a> And she said +to him, O my son, what is thy name? He answered, My name is +Táj-el-Mulook.—This, she replied, is one of the names of Kings; but +thou art in the garb of the merchants. So 'Azeez said, From the +affection of his family for him, and the high estimation in which they +held him, they gave him this name. And the old woman replied, +Thou hast spoken truth. May God avert from you the evil of the +envious, though hearts be broken by your charms!</p> + +<p>She then took the stuff, and departed, confounded by his handsomeness +and loveliness and elegant form; and she proceeded until +she went in to the lady Dunyà, when she said to her, O my mistress, +I have brought thee some beautiful stuff.—Shew it me, said the lady. +And she replied, O my mistress, here it is: turn it over, and behold +it. And when the lady Dunyà saw it, she said to her, O my nurse, +verily this is beautiful stuff; I have not seen such in our city!—O my +mistress, replied the old woman, the seller of it surpasseth it in beauty. +It seemeth as though Riḍwán had opened the gates of Paradise and +neglected them, and so the merchant who selleth this stuff had come<span class='pagenum'><a name="Page_521" id="Page_521">521</a></span> +forth from it. I wish he were with thee; for he is a temptation to +every one who beholdeth him. He hath come to our city with these +stuffs for the sake of amusement.—At these words of the old woman +the lady Dunyà laughed, and said, Allah afflict thee, thou ill-omened +old woman! Thou hast spoken nonsense, and art become insane.—She +then added, Give me the stuff that I may examine it closely. So +the old woman handed it to her, and she looked at it again, and saw +that it was but little, and that its price was great; and she wondered +at its beauty; for she had never in her life seen anything like it. The +old woman then said to her, O my mistress, if thou didst behold its +owner, thou wouldst know that he is the handsomest person on the +face of the earth. And the lady Dunyà said to her, Didst thou ask +him if he had any want to be performed, that he might acquaint us +with it, and thou mightest accomplish it for him? The old woman, +shaking her head, replied, Allah preserve thy sagacity! By Allah, he +hath a want. And is any person without one?—Go to him, then, +said the lady Dunyà, and salute him, and say to him, I have been +honoured by thine arrival in our city, and whatever want thou hast, we +will perform it for thee on the head and the eye.</p> + +<p>The old woman, therefore, returned immediately to Táj-el-Mulook, +and when he saw her, his heart leaped with joy, and he rose to her, +standing upon his feet, and, taking her hand, seated her by his side. +So when she had sat and rested herself, she informed him of that +which the lady Dunyà had said. On hearing this, he was filled with +the utmost joy; his bosom expanded, and he said within himself, I +have accomplished my wish! He then said to the old woman, +Perhaps thou wilt convey to her a letter from me, and bring me back +the answer. She replied, I hear and obey. And when he heard her +reply, he said to 'Azeez, Give me an inkhorn and paper, and a pen of +brass. And 'Azeez having given him these things, he wrote the +following verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I write to thee a letter, O object of my petition, expressive of the torment that I suffer from separation;</span> +<span class="i0">And first, I make known to thee the ardour of my heart; and secondly, my desire and eager longing;</span> +<span class="i0">And thirdly, the expiring of my life and patience; and fourthly, that all the violence of my love remaineth;</span> +<span class="i0">And fifthly, I ask, When shall I behold thee? and sixthly, When shall be the day of our union?</span> +</div> +</div> + +<p>He then added beneath, This letter is from the captive of desire, +incarcerated in the prison of longing expectation, to whom there can<span class='pagenum'><a name="Page_522" id="Page_522">522</a></span> +be no liberation but by enjoying an interview, even were it with the +phantom of the object of his hope; for he is enduring a painful +torment from the separation of his beloved.—Then his tears flowed, +and he wrote these two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I write unto thee with my tears flowing, and the drops from my eyes descending incessantly;</span> +<span class="i0">But I am not despairing of the favour of my Lord: perhaps some day our union may take place.</span> +</div> +</div> + +<p>He then folded the letter, and sealed it, and gave it to the old woman, +saying, Convey it to the lady Dunyà. She replied, I hear and obey. +And he gave her a thousand pieces of gold, and said, Receive this as +a present from me. So the old woman took it and departed, praying +for him.</p> + +<p>She stopped not until she went in to the lady Dunyà, who, when +she beheld her, said to her, O my nurse, what hath he demanded that +we should do for him?—O my mistress, she answered, he hath sent +with me a letter, and I know not its contents. And she handed the +letter to her. So the lady Dunyà took it and read it, and understood +its meaning, and exclaimed, Whence is he, and to what doth he aspire, +that this merchant openeth a correspondence with me? Then slapping +her face, she said, Were it not for my fear of God (whose name be +exalted!) I would crucify him upon his shop. So the old woman +said to her, What is in this letter, that it hath disturbed thy heart? +Doth it contain a complaint of oppression, or a demand for the price +of the stuff?—Wo to thee! she answered: it containeth not that, nor +anything but love and affection; and all this is through thee. Or, if +not, how should this devil presume to employ these words?—O my +mistress, replied the old woman, thou art residing in thy lofty palace, +and no one can obtain access to thee; not even the flying bird. Allah +preserve thee from blame and censure! Thou hast nothing to fear +from the barking of dogs. Be not angry with me for my bringing +thee this letter when I knew not its contents: but it is my opinion +that thou shouldst return him an answer, and threaten him in it with +slaughter, and forbid him from employing these vain words; for he +will abstain, and not do so again.—The lady Dunyà said, I fear to +write to him, lest he covet me more. But the old woman replied, +When he heareth the threatening, and promise of punishment, he will +desist from his present conduct. So she said, Bring me an inkhorn +and paper, and a pen of brass. And when they had brought them to +her, she wrote these verses:<span class='pagenum'><a name="Page_523" id="Page_523">523</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O pretender to love and affliction and sleeplessness, and feelings of rapturous passion, and anxiety!</span> +<span class="i0">Dost thou seek for a meeting, O deceived, from a moon? Doth any attain from a moon his wish?</span> +<span class="i0">I advise thine abstaining from thy desire: forbear then; for thou art exposed to peril.</span> +<span class="i0">If thou again make use of these words, I will visit thee with a punishment of the utmost severity.</span> +<span class="i0">By Him who created mankind of clotted blood,<a href="#VIII60" class="fnanchor">60</a> and who gave light to the sun and the moon!</span> +<span class="i0">If thou repeat the proposal thou hast made, I will assuredly crucify thee on the trunk of a tree.</span> +</div> +</div> + +<div class="figcenter" style="width: 523px; position: relative;"><a name="f196" id="f196"></a><img src="images/fig196.png" width="523" height="322" alt="The Lady Dunyà writing" title="The Lady Dunyà writing" /></div> + +<p>She then folded up the letter, and gave it to the old woman, saying +to her, Deliver it to him, and say to him, Abstain from these words. +And she replied, I hear and obey.</p> + +<p>She took the letter, full of joy,<a href="#VIII61" class="fnanchor">61</a> and went with it to her house, +where she passed the night; and in the morning she repaired to +the shop of Táj-el-Mulook, whom she found expecting her. As soon +as he beheld her, he almost flew with joy, and when she drew near to +him he rose to her, standing upon his feet, and seated her by his side; +and she took forth the letter, and handed it to him, saying, Read its +contents. She then said to him, The lady Dunyà, when she read thy +letter, was enraged; but I coaxed her and jested with her until I made +her laugh, and she was moved with pity for thee, and returned thee +an answer. So Táj-el-Mulook thanked her for this, and, having +ordered 'Azeez to give her a thousand pieces of gold, read the letter, +and understood it; and he wept violently, so that the heart of the old +woman was moved with compassion for him, and his weeping and +complaining grieved her. She said to him, O my son, and what is in<span class='pagenum'><a name="Page_524" id="Page_524">524</a></span> +this paper, that it hath made thee weep? He answered, She +threateneth me with slaughter and crucifixion, and forbiddeth my +writing to her; but if I write not to her, my death will be preferable +to my life; therefore take a reply to her letter, and let her do what +she will.—By thy youth, replied the old woman, I must risk my life +for thee, and enable thee to attain thy desire, and accomplish for thee +that which is in thy heart. And Táj-el-Mulook said, Whatsoever +thou dost I will requite thee for it; and it shall be determined by +thee; for thou art experienced in the management of affairs, and +skilled in the modes of intrigue, and everything that is difficult +becometh easy to thee; and God is able to accomplish all things. So +he took a paper, and wrote in it these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">She threatened me with slaughter. O my bereavement! Slaughter would be ease to me, and death is decreed.</span> +<span class="i0">Death is better than life prolonged to the love-smitten who is debarred from enjoyment and treated with oppression.</span> +<span class="i0">By Allah, visit a helpless lover; for I am your slave, and the slave is in captivity.</span> +<span class="i0">O my mistress, have mercy on me for my passion; for every one who loveth the virtuous is excusable.</span> +</div> +</div> + +<p>Having done this, he sighed heavily, and wept until the old woman +wept with him; after which she took the letter from him, and said +to him, Be happy and cheerful; for I must accomplish for thee +thy wish.</p> + +<p>She then arose, and left him as though he were upon the fire, +and repaired to the lady Dunyà, whom she found with a countenance +changed by her anger in consequence of the former epistle of Táj-el-Mulook; +and she handed her the second letter; whereupon her rage +increased, and she said to the old woman, Did I not tell thee that +he would covet us more?—And what is this dog, said the old woman, +that he should aspire to thee? The lady Dunyà replied, Go to him, +and say to him, If thou write to her again she will strike off thy head. +But the old woman said, Do thou write this to him in a letter, and I +will take it with me, that his fear may be the greater. So she took +a paper, and wrote in it the following verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O thou who art heedless of the course of misfortunes, and who canst not accomplish thy desired union!</span> +<span class="i0">Dost thou think, O deceived, to attain to Es-Suhà,<a href="#VIII62" class="fnanchor">62</a> when thou canst not reach to the shining moon?</span> +<span class="i0">How then dost thou venture to hope for our union, and to hold in thine embrace my javelin-like form?</span> +<span class="i0">Quit, therefore, this project, in fear of my assault on a day of adversity when hair shall become gray,</span> +</div></div> + +<p><span class='pagenum'><a name="Page_525" id="Page_525">525</a></span> +Having folded this letter, she handed it to the old woman, who +took it and repaired with it to Táj-el-Mulook. At the sight of her +he rose, and said, May God never deprive me of the blessing of thy +coming! And the old woman replied, Receive the answer to thy +letter. So he took the paper and read it, and wept violently, and +said, I desire now some one to kill me; for slaughter would be easier +to me than this my present state of suffering. He then took an +inkhorn and a pen and paper, and wrote a letter expressed in these +two verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O my hope, persist not in abandonment and cruelty; but visit a lover drowned in desire.</span> +<span class="i0">Think not that I can survive this oppression; for my soul departeth at the loss of my beloved.</span> +</div> +</div> + +<p>And he folded the letter, and gave it to the old woman, saying to +her, I have wearied thee to no purpose. And again he ordered +'Azeez to give her a thousand pieces of gold, and said to her, O +my mother, this paper must be followed by complete union or complete +separation.—O my son, she replied, by Allah, I desire for thee +nothing but good fortune: and I wish she may be with thee; for +thou art the shining moon, and she is the rising sun; and if I do +not bring you together, no profit will remain to me in my life. I +have passed my life in the practice of artifice and deceit, until I have +attained the age of ninety years; and how then should I fail of uniting +two persons in opposition to all law?</p> + +<p>Then, having bidden him farewell, and soothed his mind, she +departed, and proceeded without stopping to the lady Dunyà; but +she had hidden the paper in her hair; and when she sat down with +her mistress, she scratched her head, and said, O my mistress, perhaps +thou wilt untwist my hair; for it is a long time since I have entered +the bath. So the lady Dunyà made bare her arms to the elbows, and +untwisted the old woman's hair; whereupon the paper fell from her +head; and the lady Dunyà, seeing it, said, What is this paper? The +old woman answered, It seemeth that, when I was sitting at the shop +of the merchant, this paper caught to me: give it me, therefore, that +I may return it to him. But the lady Dunyà opened it and read it, +and understood its contents, and exclaimed, This is a trick of thine, +and were it not for the fact of thy having reared me, I would lay +violent hands upon thee this moment. God hath afflicted me by this +merchant, and all that I have experienced from him hath been through +thy means. I know not from what country this man hath come. No<span class='pagenum'><a name="Page_526" id="Page_526">526</a></span> +one but he could ever use such boldness towards me. I fear that this +affair which hath happened to me may be discovered, and especially +since it relateth to a man who is neither of my family nor of my +equals.—The old woman then addressed her, and said, No one can +utter a word on this subject, through fear of thy power, and of the +dignity of thy father: and there will be no harm in thy returning him +an answer.—O my nurse, replied the lady Dunyà, this is a devil. +How hath he dared to use these words, and feared not the power of +the Sulṭán? I am perplexed respecting his case; for if I give orders +to kill him, it will not be right: and if I leave him, he will increase +in his boldness.—Write to him a letter, rejoined the old woman; and +perhaps he will be restrained. She therefore demanded a paper and +an inkhorn and a pen, and wrote to him the following verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Though repeatedly rebuked, still gross ignorance inciteth thee. How oft shall my hand write verses to forbid thee?</span> +<span class="i0">Thou increasest in eagerness after each prohibition; but I will only permit thee to conceal thy secret.</span> +<span class="i0">Conceal then thy love, and never more utter it; for if thou utter it, I will not regard thee.</span> +<span class="i0">If thou repeat what thou hast said, the raven of separation will announce thy fate:</span> +<span class='pagenum'><a name="Page_527" id="Page_527">527</a></span> +<span class="i0">In a little time will death overtake thee, and thy resting-place be beneath the earth:</span> +<span class="i0">Thou shalt leave thy family, O deceived, in sorrow, when the swords of love have prevented thine escape.</span> +</div> +</div> + +<div class="figcenter" style="width: 380px; position: relative;"><a name="f197" id="f197"></a><img src="images/fig197.png" width="380" height="486" alt="The Lady Dunyà untwisting the Old Woman's Hair" title="The Lady Dunyà untwisting the Old Woman's Hair" /></div> + +<p>Having then folded the paper, she gave it to the old woman, who +took it, and went with it to Táj-el-Mulook, and gave it to him; and +when he had read it, and was convinced that she was hard-hearted, +and that he could not obtain access to her, he complained of his case +to the Wezeer, and desired his prudent counsel. The Wezeer replied, +Know that there remaineth for thee nothing that can be of avail, +except thy writing to her another letter, and invoking retribution +upon her. So he said, O my brother, O 'Azeez, write in my stead, +according to thy knowledge. And 'Azeez took the paper, and wrote +these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">O my Lord, by the Five Elders,<a href="#VIII63" class="fnanchor">63</a> deliver me; and to her who hath afflicted me transfer my anguish!</span> +<span class="i0">For Thou knowest that I am suffering a tormenting flame, and my beloved hath oppressed me, and will not pity me.</span> +<span class="i0">How long shall I feel tenderly to her in my affliction! And how long shall she tyrannize over my weakness!</span> +<span class="i0">I wander in agonies never ending, and find not a person, O my Lord, to assist me.</span> +</div> +</div> + +<p>'Azeez then folded the letter, and handed it to Táj-el-Mulook; and +when he had read it, it pleased him, and he gave it to the old woman.</p> + +<p>So she took it, and repaired with it to the lady Dunyà, who, as +soon as she had read it, and understood its contents, fell into a violent +rage, and exclaimed, All that hath befallen me hath been through the +means of this ill-omened old woman! And she called out to the +female slaves and eunuchs, and said, Seize this artful old woman, and +beat her with your slippers.—So they fell to beating her with their +slippers until she fainted; and when she recovered, the lady Dunyà +said to her, O wicked old woman, were it not for my fear of God +(whose name be exalted!) I had killed thee. She then said to her +attendants, Beat her again. And they beat her again until she +fainted; after which she ordered them to throw her outside the door; +and they dragged her along upon her face and threw her down before +the door.</p> + +<div class="figcenter" style="width: 483px; position: relative;"><a name="f198" id="f198"></a><img src="images/fig198.png" width="483" height="524" alt="The Old Woman beaten by Female Slaves" title="The Old Woman beaten by Female Slaves" /></div> + +<p>When she recovered, therefore, she rose, and, walking and resting +now and then, arrived at her abode. She waited until the morning, +and then rose and proceeded to Táj-el-Mulook, whom she acquainted +with all that had befallen her; and it vexed him, and he said to her, +We are grieved, O my mother, for that which hath happened to thee:<span class='pagenum'><a name="Page_528" id="Page_528">528</a></span> +but everything is in accordance with fate and destiny. She replied, +Be happy and cheerful; for I will not cease my endeavours until I +procure thee an interview with her, and obtain for thee access to this +vile woman who hath tortured me with beating. Táj-el-Mulook then +said to her, Acquaint me with the cause of her hatred of men. She +replied, It is in consequence of her having had a dream.—And what +was that dream? he asked. She answered, She was sleeping one +night, and saw a fowler who set his snare upon the ground, and +sprinkled around it some wheat, and then seated himself near it; and +there was not a single bird near it but it came to that snare. And she +saw, among the birds, two pigeons, a male and a female; and while +she was looking at the snare, the foot of the male bird became +entangled in it, and he began to struggle; whereupon all the other +birds flew away from him in alarm; but his mate returned to him, +and flew around over him, and then, alighting upon the snare, while +the fowler was inadvertent, began to peck at the mesh in which was +the foot of the male, and pulled it with her beak, until she liberated +his foot; and she flew away with him. Then, after this, the fowler<span class='pagenum'><a name="Page_529" id="Page_529">529</a></span> +came and readjusted the snare, and seated himself at a distance from +it; and but a little while had elapsed when the birds descended, and +the snare caught the female pigeon; upon which all the other birds +flew away in alarm, and among them the male pigeon, who returned +not to his mate: so the fowler came and took the female bird, and +killed her. And the lady Dunyà awoke terrified by her dream, and +said, Every male is like this, destitute of good; and men universally +are devoid of goodness to women.—And when the old woman had +finished her story to Táj-el-Mulook, he said to her, O my mother, I +wish to obtain one glance at her, though my death be the consequence: +contrive, therefore, some stratagem for me, that I may see +her.—Know, then, said she, that she hath a garden adjacent to her +palace, for her diversion, and she goeth out into it once in every +month, from the private door, and remaineth in it ten days. The +time of her thus going forth to divert herself hath now arrived, and +when she is about to do so I will come to thee and inform thee, that +thou mayest go thither and meet her; and do thou take care not to +quit the garden: for probably, if she behold thy handsome and comely +aspect, her heart will be captivated by love of thee; since love is the +most powerful means of effecting union.</p> + +<p>He replied, I hear and obey:—and he arose, and quitted the shop +with 'Azeez, and they both, taking with them the old woman, repaired +to their abode, and acquainted her with it; after which, Táj-el-Mulook +said to 'Azeez, O my brother, I have no further want of the shop; for +I have accomplished the purpose for which I took it; and I give it to +thee, with all that it containeth, because thou hast come abroad with +me, and absented thyself from thy country. And 'Azeez accepted his +present, and they sat conversing together; Táj-el-Mulook asking him +respecting his strange adventures, and 'Azeez relating what had +happened to him. Then, addressing the Wezeer, they acquainted him +with the purpose of Táj-el-Mulook, and asked him, What is to be +done? He answered, Let us go to the garden. So each of them +clad himself in the richest of his apparel, and they went forth, followed +by three memlooks, and repaired to the garden. They beheld it +abounding with trees, and with many rivulets, and saw the superintendent +sitting at the gate. They saluted him, therefore, and he returned +their salutation, and the Wezeer handed to him a hundred pieces of +gold, saying to him, I beg thee to receive this money, and to buy for +us something to eat; for we are strangers, and I have with me these +children whom I wish to divert. So the gardener took the pieces of<span class='pagenum'><a name="Page_530" id="Page_530">530</a></span> +gold, and replied, Enter, and divert yourselves; for the whole of it is +your property: and sit down until I return to you with something for +you to eat. He then went to the market, and the Wezeer and Táj-el-Mulook +and 'Azeez entered the garden after the gardener had departed +to the market; and soon the latter returned, bringing a roasted lamb, +which he placed before them. And they ate, and washed their hands, +and sat conversing together; and the Wezeer said, Inform me +respecting this garden: doth it belong to thee, or dost thou rent it? +The sheykh replied, It is not mine, but belongeth to the King's +daughter, the lady Dunyà.—And what, said the Wezeer, is thy +monthly salary? He answered, One piece of gold, and no more. +And the Wezeer, taking a view of the garden, beheld there a lofty +but old pavilion; and he said, O sheykh, I desire to perform here a +good work by which thou wilt be reminded of me.—And what good +thing dost thou desire to do? asked the sheykh. The Wezeer said, +Take these three hundred pieces of gold. And when the superintendent +heard the mention of the gold, he replied, O my master, do +whatsoever thou wilt. So he took the pieces of gold; and the Wezeer +said to him, If it be the will of God (whose name be exalted!), we will +execute in this place a good work.</p> + +<p>They then went forth from him, and returned to their abode, and +passed the next night; and on the morrow, the Wezeer caused a +whitewasher to be brought, and a painter, and an excellent goldsmith; +and, having provided them with all the implements that they required, +introduced them into the garden, and ordered them to whitewash that +pavilion and to decorate it with various kinds of paintings. After +which he gave orders to bring the gold, and the ultramarine pigment, +and said to the painter, Delineate, at the upper end of this saloon, the +figure of a fowler, as though he had set his snare, and a female pigeon +had fallen into it, and had become entangled in it by her bill. And +when the painter had finished his picture on one portion, the Wezeer +said to him, Now paint, on this other portion, as before, and represent +the female pigeon in the snare, and shew that the fowler hath taken +her, and put the knife to her neck; and on the other side paint the +figure of a great bird of prey, that hath captured the male pigeon, and +fixed his talons into him. So he did this; and when he had finished +these designs which the Wezeer had described to him, they took leave +of the gardener, and returned to their abode.</p> + +<p>There they sat conversing together; and Táj-el-Mulook said to +'Azeez, O my brother, recite to me some verses: perhaps my heart<span class='pagenum'><a name="Page_531" id="Page_531">531</a></span> +may thereby be dilated, and these troubling reflections may be dispelled, +and the flame that is in my heart be quenched. And upon +this, 'Azeez, with charming modulations, chanted these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Ibn-Seenà<a href="#VIII64" class="fnanchor">64</a> hath asserted that the lover's remedy consisteth in melodious sounds,</span> +<span class="i0">And the company of one like his beloved, and the pleasures of a dessert and wine and a garden:</span> +<span class="i0">But I have taken another in thy stead to cure myself, and fate and contingency aided me:</span> +<span class="i0">Yet I found that love was a mortal disease, for which Ibn-Seenà's medicine was vain.</span> +</div> +</div> + +<p>Meanwhile, the old woman remained alone in her house; and the +lady Dunyà longed to divert herself in the garden; but she used not +to go forth save with the old woman: so she sent to her, and conciliated +her, and soothed her mind, and said to her, I desire to go out into the +garden, to amuse myself with the sight of its trees and fruits, and that +my heart may be dilated by its flowers. The old woman replied, I +hear and obey; but I would first go to my house and dress myself, +and I will be with thee again.—Go, then, to thy house, rejoined the +lady Dunyà; but be not long absent from me. The old woman, +therefore, went forth from her, and repaired to Táj-el-Mulook, and +said to him, Make ready, and clothe thyself in the richest of thine +apparel, and betake thyself to the garden, and go in to the gardener +and salute him, and then conceal thyself in the garden. He replied, +I hear and obey. And she agreed with him respecting a sign to be +made; after which she returned to the lady Dunyà. And when she +had gone, the Wezeer arose, and clad Táj-el-Mulook in a suit of the +most magnificent of the apparel of Kings, worth five thousand pieces +of gold, and girded him with a girdle of gold set with jewels, and +repaired to the garden. On arriving at its gate, they found the +superintendent sitting there; and when he saw Táj-el-Mulook, he +rose to him, standing upon his feet, and, receiving him with reverence +and honour, opened to him the gate, and said to him, Enter, and +divert thyself in the garden. But the gardener knew not that the +King's daughter would enter the garden that day. And when Táj-el-Mulook +had gone in, he waited but a short time, and heard a noise; +and before he knew the cause, the eunuchs and female slaves came +forth from the private door; and as soon as the superintendent beheld +them, he went and acquainted Táj-el-Mulook with their coming, +saying to him, O my lord, what is to be done, now that the King's +daughter, the lady Dunyà, hath come? He answered, No harm will +befall thee; for I will conceal myself in some place in the garden. So<span class='pagenum'><a name="Page_532" id="Page_532">532</a></span> + +<span class="figright3" style="width: 204px; position: relative;"><a name="f200" id="f200"></a><img src="images/fig200.png" width="204" height="920" alt="Illustrations of the Stratagem in the Lady Dunyá's Garden" title="Illustrations of the Stratagem in the Lady Dunyá's Garden" /></span> + +the gardener charged him to use the utmost +caution in concealing himself, and left him, +and departed.</p> + +<p>And when the King's daughter, with her +female slaves and the old woman, entered the +garden, the old woman said within herself, If +the eunuchs be with us, we shall not attain +our wish. So she said to the King's daughter, +O my mistress, I would propose to thee a +thing productive of ease to thy heart. And +the lady Dunyà replied, Propose what thou +wilt. The old woman therefore said, O my +mistress, thou hast no need of these eunuchs +at the present time; nor will thy heart be +dilated as long as they are with us: so dismiss +them from us.—Thou hast spoken truly, +replied the lady Dunyà:—and she dismissed +them; and a little while after, as she was +walking, Táj-el-Mulook beheld her, and gazed +at her beauty and loveliness, while she knew +it not; and every time that he looked at her he +fainted, by reason of her surpassing beauty. +The old woman in the meantime led her on +by conversation to the pavilion which the +Wezeer had ordered to be painted; and, +entering this pavilion, the lady Dunyà took a +view of its paintings, and saw the birds and +the fowler and the pigeons; whereupon she +exclaimed, Extolled be the perfection of God! +Verily this is the representation of what I +beheld in my dream!—And + +<span class="figleft3" style="width: 180px; position: relative;"><a name="f199" id="f199"></a><img src="images/fig199.png" width="180" height="228" alt="Illustrations of the Stratagem in the Lady Dunyá's Garden" title="Illustrations of the Stratagem in the Lady Dunyá's Garden" /></span> + +she continued +gazing at the +figures of the birds +and the fowler and +the snare, full of +wonder; and said, +O my nurse, I used +to censure men, and +hate them; but see +the fowler, how he<span class='pagenum'><a name="Page_533" id="Page_533">533</a></span> +hath killed the female bird, and the male hath escaped, and desired to +return to the female to liberate her, but the bird of prey hath met him +and captured him. The old woman, however, affected ignorance to +her, and proceeded to divert her with talk until they both approached +the place where Táj-el-Mulook was concealed; upon which she made +a sign to him that he should walk beneath the windows of the pavilion; +and while the lady Dunyà stood there, she looked aside, and saw him, +and, observing the beauty of his face, and his elegant form, she said, O +my nurse, whence is this handsome youth? The old woman answered, +I know him not; but I imagine that he is the son of a great King; +for he is of the utmost beauty and loveliness. And the lady Dunyà +was enraptured with him. The spells that bound her were dissolved, +her reason was overcome by his beauty and loveliness and his elegant +person, and she was affected by violent love: so she said to the old +woman, O my nurse, verily this young man is handsome. The old +woman replied, Thou hast spoken truth, O my mistress. And she +made a sign to the King's son to return to his house. The fire of +desire flamed within him, and his rapture and distraction became +excessive; but he went, and bade farewell to the superintendent, and +departed to his abode, that he might not disobey the old woman, and +acquainted the Wezeer and 'Azeez that she had made a sign to him to +depart. And they both exhorted him to be patient, saying to him, If +the old woman did not know that there was an object to be attained +by thy return, she had not made a sign to thee to do so.</p> + +<p>Now to return to the lady Dunyà.—Desire overcame her, and her +rapture and distraction increased; so she said to the old woman, I +know not how to obtain an interview with this young man but through +thy means. The old woman exclaimed, I seek refuge with Allah from +Satan the accursed! Thou hast no desire for men; and how, then, +have fears affected thee in consequence of the love of him? But, by +Allah, none other than he is suited to thy youth.—O my nurse, +rejoined the lady Dunyà, assist me to obtain an interview with him, +and thou shalt receive from me a thousand pieces of gold, and a dress +of the same value: if thou assist me not to gain him, I shall die +inevitably. So the old woman replied, Go thou to thy palace, and I +will devise means to bring you together, and give my life to satisfy +you both. The lady Dunyà then returned to her palace, while the old +woman repaired to Táj-el-Mulook; and when he saw her, he rose to +her, and stood, and received her with respect and honour, seating her +by his side; and she said to him, The stratagem hath succeeded. She<span class='pagenum'><a name="Page_534" id="Page_534">534</a></span> +then related to him what had occurred between her and the lady +Dunyà; and he said to her, When shall be the interview? She +answered, To-morrow. And he gave her a thousand pieces of gold, +and a garment of the same value: and she took them, and departed, +and stopped not until she went in to the lady Dunyà, who said to her, +O my nurse, what news hast thou brought from the beloved?—I have +discovered his abode, she answered; and to-morrow I will bring him +to thee. And at this the lady Dunyà rejoiced, and gave her a thousand +pieces of gold, and a garment of the same value; and she took them, +and returned to her house.</p> + +<p>She passed the next night, and in the morning she went forth and +repaired to Táj-el-Mulook, and, having clad him in women's apparel, +said to him, Walk behind me, and incline thy body from side to side +as thou steppest,<a href="#VIII65" class="fnanchor">65</a> and proceed not with a hasty pace, nor take notice +of any one who may speak to thee. And after she had thus charged +him, she went forth, and he behind her in his female attire; and she +proceeded to instruct him, on the way, how to act, that he might not +fear. She continued on her way, he following her, until they arrived +at the entrance of the palace, when she entered, and he also after her, +and she passed through successive doors and antechambers until she +had conducted him through seven doors. And when she arrived at +the seventh door, she said to Táj-el-Mulook, Fortify thy heart, and if +I call out to thee, and say to thee, O slave-girl, advance!—be not +tardy in thy pace, but hasten on, and when thou hast entered the +antechamber beyond, look to thy left: thou wilt see a saloon with +seven doors; and do thou count five doors, and enter the sixth; for +within it is the object of thy desire.—And whither goest <i>thou</i>? said +Táj-el-Mulook. She answered, I have no place to go to; but perhaps +I may wait after thee and speak with the chief eunuch. She then +proceeded, and he followed her, until they arrived at the door where +was the chief eunuch; and he saw with her Táj-el-Mulook in the +attire of a female slave, and said to her, What is the business of this +slave-girl who is with thee? She answered him, The lady Dunyà +hath heard that this girl is skilled in different kinds of work, and she +desireth to purchase her. But the eunuch replied, I know neither +slave-girl nor any other person; and no one shall enter without being +searched by me, as the King hath commanded me. Upon this, the +old woman, manifesting anger, said to him, I knew that thou wast a +man of sense and of good manners; and if thou art changed I will +acquaint her with this, and inform her that thou hast offered opposition<span class='pagenum'><a name="Page_535" id="Page_535">535</a></span> +to her female slave. She then called out to Táj-el-Mulook, and said +to him, Advance, O slave-girl! And immediately he entered the antechamber, +as she had commanded him, and the eunuch was silent, and +said no more. So Táj-el-Mulook counted five doors, and entered the +sixth, and found the lady Dunyà standing expecting him.</p> + +<div class="figcenter" style="width: 469px; position: relative;"><a name="f201" id="f201"></a><img src="images/fig201.png" width="469" height="501" alt="Táj-el-Mulook and the Lady Dunyà" title="Táj-el-Mulook and the Lady Dunyà" /></div> + +<p>As soon as she beheld him, she knew him, and pressed him to her +bosom, and he embraced her in like manner; and the old woman, +coming in to them, contrived a pretext to dismiss the female slaves; +after which the lady Dunyà said to her, Be thou keeper of the door. +She then remained alone with Táj-el-Mulook, and they passed the +whole night in innocent dalliance.<a href="#VIII66" class="fnanchor">66</a> And on the following morning +she closed the door upon him and the old woman, and entering +another apartment, sat there according to her custom; and her +female slaves came to her, and she transacted their affairs and conversed +with them, and then said to them, Go forth from me now; for +I desire to amuse myself in solitude. So they left her, and she +returned to Táj-el-Mulook and the old woman, taking with her some +food for them; and thus they ceased not to do for a whole month.</p> + +<p>As to the Wezeer, however, and 'Azeez, when Táj-el-Mulook had<span class='pagenum'><a name="Page_536" id="Page_536">536</a></span> +gone to the palace of the King's daughter and remained all this time, +they concluded that he would never return from it, and that he was +inevitably lost; and 'Azeez said to the Wezeer, O my father, what wilt +thou do? The Wezeer answered, O my son, this affair is one of +difficulty, and if we return not to his father to acquaint him, he will +blame us for our negligence. So they prepared themselves immediately, +and journeyed towards El-Arḍ el-Khaḍrà and El-'Amoodeyn<a href="#VIII67" class="fnanchor">67</a> and the +royal residence of the King Suleymán Sháh, and traversed the valleys +night and day until they went in and presented themselves before the +King Suleymán Sháh; and they informed him of that which had +happened to his son, and that they had learnt no news of him since +he had entered the palace of the King's daughter. On hearing this, +he was as though the day of resurrection had surprised him: his +sorrow was intense, and he gave orders to make a proclamation of war +throughout his dominions. He then sent forth his troops outside the +city, and caused the tents to be pitched for them, and remained in his +pavilion until the forces had assembled from all the quarters of his +kingdom. His subjects loved him for his great justice and beneficence, +and he departed with an army that covered the earth as far as the +eye could reach, for the purpose of demanding his son Táj-el-Mulook.</p> + +<p>In the meantime, Táj-el-Mulook and the lady Dunyà continued +together for half a year, every day increasing in mutual love; and the +love and distraction and rapture of Táj-el-Mulook so augmented that +he opened to her his mind, and said to her, Know, O beloved of my +heart, that the longer I remain with thee, the more do my distraction +and ecstasy and desire increase; for I have not altogether attained my +wish. So she said, What dost thou wish, O light of my eye, and +delight of my heart? He answered, I desire to acquaint thee with +my true history: know, then, that I am not a merchant, but a King, +son of a King, and the name of my father is the Supreme King +Suleymán Sháh, who sent the Wezeer as ambassador to thy father to +demand thee for me in marriage; and when the news came to thee +thou refusedst to consent.—He then related to her his story from first +to last; and added, I desire now to repair to my father, that he may +send an ambassador again to thy father, to demand thee in marriage +from him, and so we shall remain at ease.—And when she heard this, +she rejoiced exceedingly: for it coincided with her wish; and they +passed the next night determined upon this proceeding.</p> + +<p>But it happened, in accordance with destiny, that sleep overcame +them unusually that night, and they remained until the sun had risen.<span class='pagenum'><a name="Page_537" id="Page_537">537</a></span> +The King Sháh-Zemán was then upon his royal seat, with the emeers +of his empire before him, and the chief of the goldsmiths presented +himself, having in his hand a large round casket: and he advanced, +and, opening it before the King, took forth from it an elegant box +worth a hundred thousand pieces of gold for the jewels it contained, +and rubies and emeralds, such as no King of the earth could procure. +And when the King saw it, he wondered at its beauty; and he looked +towards the chief eunuch, to whom the affair with the old woman had +happened (as above described), and said to him, O Káfoor,<a href="#VIII68" class="fnanchor">68</a> take this +box, and go with it to the lady Dunyà. So the eunuch took it, and +proceeded until he arrived at the chamber of the King's daughter, +when he found its door closed, and the old woman sleeping at its +threshold, and he exclaimed, Until this hour are ye sleeping? And +when the old woman heard what he said, she awoke from her sleep, +and, in her fear of him, said, Wait until I bring the key. She then went +forth and fled. The eunuch, therefore, knew that she was alarmed, +and he displaced the door,<a href="#VIII69" class="fnanchor">69</a> and, entering the chamber, found the lady +Dunyà asleep with Táj-el-Mulook. At the sight of this, he was perplexed +at his case, and was meditating to return to the King, when +the lady Dunyà awoke, and found him by her; and she was troubled, +and her countenance became pale, and she said, O Káfoor, veil what +God hath veiled. But he replied, I cannot conceal anything from the +King. And he closed the door upon them, and returned to the King. +So the King said to him, Hast thou given the box to thy mistress? +The eunuch answered, Take the box: here it is. I cannot conceal +from thee anything. Know that I beheld, with the lady Dunyà, a +handsome young man, sleeping in the same chamber. The King +therefore ordered that they should be both brought before him; and +when they had come into his presence, he said to them, What are +these deeds? And he was violently enraged, and, seizing a dagger,<a href="#VIII70" class="fnanchor">70</a> +was about to strike with it Táj-el-Mulook; but the lady Dunyà threw +her head upon him, and said to her father, Slay me before him. The +King, however, chid her, and ordered them to convey her back to her +chamber. Then looking towards Táj-el-Mulook, he said to him, Wo +to thee! Whence art thou, and who is thy father, and what hath +emboldened thee to act thus towards my daughter?—Know, O King, +answered Táj-el-Mulook, that, if thou put me to death, thou wilt +perish, and thou and all in thy dominions will repent.—And why so? +said the King. He answered, Know that I am the son of the King +Suleymán Sháh, and thou wilt not be aware of the consequence when<span class='pagenum'><a name="Page_538" id="Page_538">538</a></span> +he will approach thee with his horsemen and his infantry. And when +King Sháh-Zemán heard this, he desired to defer putting him to +death; and to imprison him until he should see whether his assertion +were true; but his Wezeer said to him, O King of the age, it is my +advice that thou hasten the execution of this young wretch, since he +hath been guilty of presumption towards the daughters of Kings. So +he said to the executioner, Strike off his head; for he is a traitor. +And the executioner took him, and, having bound him firmly, raised +his hand, and made a sign of consultation to the emeers a first and a +second time, desiring by this that some delay might take place; but +the King called out to him, How long wilt thou consult? If thou do +so again I will strike off thy head.</p> + +<div class="figcenter" style="width: 492px; position: relative;"><a name="f202" id="f202"></a><img src="images/fig202.png" width="492" height="518" alt="Scene on the Arrival of the Troops of Suleymán Sháh" title="Scene on the Arrival of the Troops of Suleymán Sháh" /></div> + +<p>The executioner, therefore, raised his hand until his arm-pit +appeared, and was about to strike off his head, when loud cries were +heard, and, the people closed their shops. So the King said to the +executioner, Hasten not. And he sent a person to learn the news for +him; and the messenger went, and, soon returning, said to the King, +I beheld an army like the roaring sea agitated with waves; their +horses are prancing, and the earth trembleth beneath them, and I<span class='pagenum'><a name="Page_539" id="Page_539">539</a></span> +know not wherefore they are come. And the King was amazed, and +feared lest he should be deposed from his throne. He then said to his +Wezeer, Have none of our troops gone forth to meet this army? But +his words were not finished when his chamberlains came in to him +accompanied by the messengers of the approaching King, and among +them was the Wezeer who had been with Táj-el-Mulook. He commenced +by salutation; and the King rose to him, and, calling them +near to him, asked them respecting the cause of their coming: +whereupon the Wezeer advanced from among them, and approached +the King, and said to him, Know that he who hath alighted in thy +territories is a King not like the Kings who have preceded him, nor +like the Sulṭáns of former times.—And who is he? said the King. +The Wezeer answered, He is the lord of justice and security, the fame +of whose magnanimity the caravans have spread abroad, the Sulṭán +Suleymán Sháh, the lord of El-Arḍ el-Khaḍrà and El-'Amoodeyn and +the mountains of Iṣpahán, who loveth justice and equity, and hateth +tyranny and oppression; and he saith to thee, that his son is in thy +dominions and in thy city, and he is the vital spirit of his heart, and +its delight; and if he find him in safety, it is what he desireth, and +thou wilt be thanked and praised; but if he be not found in thy +country, or if any evil hath befallen him, receive tidings of destruction +and of the ruin of thy territories; for thy country shall become a +desert in which the raven shall croak. Thus I have delivered to thee +the message; and peace be on thee.—When the King Sháh-Zemán +heard these words of the envoy, his heart was troubled, and he feared +for his kingdom, and called out to the lords of his empire, and his +wezeers and chamberlains and lieutenants; and when they had come +before him he said to them, Wo unto you! Go down and search +for this young man.—But he was under the hand of the executioner, +and his appearance was changed through the fear that he suffered. +The Wezeer then, looking aside, found the King's son upon the skin +of blood,<a href="#VIII71" class="fnanchor">71</a> and he recognised him, and arose, and threw himself upon +him. So also did the other messengers: they then unbound him, +and kissed his hands and his feet; whereupon Táj-el-Mulook opened his +eyes, and, recognising the Wezeer and his companion 'Azeez, fell down +in a swoon through the excess of his joy at their presence.</p> + +<p>The King Sháh-Zemán was perplexed at his situation, and in great +fear, on discovering that the coming of the army was on account of +this young man; and he arose and walked forward to Táj-el-Mulook, +and kissed his head, and, with weeping eyes, said to him, O my son,<span class='pagenum'><a name="Page_540" id="Page_540">540</a></span> +be not angry with me: be not angry with the evil-doer for his deed; +but have compassion on my gray hairs, and lay not waste my +dominions. And Táj-el-Mulook approached him, and kissed his +hand, saying to him, No harm shall befall thee; for thou art in my +estimation as my father; but beware that no evil befall my beloved, +the lady Dunyà.—O my lord, rejoined the King, fear not for her; for +nought but happiness awaiteth her. And he proceeded to excuse +himself to him, and to soothe the mind of the Wezeer of the King +Suleymán Sháh, promising him a large sum of money that he might +conceal from the King what he had seen; after which he ordered the +grandees of his empire to take Táj-el-Mulook and to conduct him to +the bath, to clothe him in a suit of the best of royal apparel, and bring +him back quickly. So they did this: they conducted him into the bath, +and, having clad him in the suit which the King Sháh-Zemán had +allotted him, brought him back to the hall of audience; and when he +came in, the King rose to him, he and all the lords of his empire, and +they all stood to wait upon him. Then Táj-el-Mulook sat and conversed +with his father's Wezeer and with 'Azeez respecting the events +which had happened to him; and they replied, During that period we +went to thy father, and informed him that thou hadst entered the +palace of the King's daughter, and not come forth from it, and that +thy case appeared doubtful to us; and when he heard this, he made +ready the troops, and we came to this country, and on our arrival have +experienced joy and happiness. So he said to them, Good fortune +hath attended your actions, first and last.</p> + +<p>The King, in the meantime, had gone into his daughter, the lady +Dunyà, and found her weeping for Táj-el-Mulook. She had taken a +sword, and put its hilt to the floor, and its point to the middle of her +bosom, and was leaning over it, saying, I must kill myself, and not +live after my beloved. When her father, therefore, went in to her, +and beheld her in this state, he called out to her, and said, O mistress +of the daughters of Kings, do it not; but have mercy upon thy father +and the people of thy country! Then advancing to her, he said to +her, I conjure thee to abstain, lest evil befall thy father on thy account. +And he acquainted her with the case, telling her that her beloved, the +son of the King Suleymán Sháh, desired to celebrate his marriage +with her, and adding, The affair of the betrothal and marriage is +committed to thy judgment. And she smiled, and said to him, Did +I not tell thee that he was the son of a Sulṭán? I will make him +crucify thee upon a piece of wood worth a couple of pieces of silver.<span class='pagenum'><a name="Page_541" id="Page_541">541</a></span>I +conjure thee by Allah, he exclaimed, that thou have mercy upon thy +father!—Go to him, she rejoined, and bring him to me. He replied, +On the head and the eye. And he returned from her quickly, and, +going in to Táj-el-Mulook, rejoiced him by what he said. He then +arose with him, and went to her again; and when she beheld Táj-el-Mulook, +she embraced him in the presence of her father, and clung to +him, and said to him, Thou hast made me desolate by thine absence. +Then looking at her father, she said, Can any one act injuriously +towards such a person as this handsome youth, and he a King, a son +of a King? And upon this the King Sháh-Zemán went forth, and +closed the door upon them, and, repairing to the Wezeer and the other +messengers of the father of Táj-el-Mulook, ordered them to inform the +Sulṭán Suleymán Sháh that his son was in prosperity and health, and +enjoying a life of the utmost delight. He gave orders also to carry +forth provisions and pay to the troops of the Sulṭán Suleymán Sháh; +and after they had conveyed all that he commanded them to take +forth, he brought out a hundred coursers, and a hundred dromedaries, +and a hundred memlooks, and a hundred concubine slaves, and a +hundred male black slaves, and a hundred female slaves, and sent +them all to him as a present.</p> + +<div class="figcenter" style="width: 581px; position: relative;"><a name="f203" id="f203"></a><img src="images/fig203.png" width="581" height="270" alt="The Horses sent to Suleymán Sháh" title="The Horses sent to Suleymán Sháh" /></div> + +<p>He then repaired to him, with the lords of his empire, and his +chief attendants, and they proceeded until they arrived outside the +city; and when the Sulṭán Suleymán Sháh became acquainted with +this he advanced some paces to meet him. The Wezeer and 'Azeez +had informed him of the news, and he rejoiced, and exclaimed, Praise +be to God who hath granted my son the accomplishment of his wish! +And he embraced the King Sháh-Zemán, and seated him by his side +upon the couch, and they conversed together; after which the attendants +placed before; them the food, and when they had eaten to satisfaction<span class='pagenum'><a name="Page_542" id="Page_542">542</a></span> +they brought them the sweetmeats. Soon after, Táj-el-Mulook came, +approaching in his rich and ornamented dress; and when his father +beheld him, he rose to him and kissed him, and all who were present +rose to him; and after he had sat with them a while conversing, the +King Suleymán Sháh said, I desire to perform my son's contract of +marriage to thy daughter in the presence of witnesses. And King Sháh-Zemán +replied, I hear and obey. So he summoned the Ḳáḍee and witnesses, +and they came, and wrote the marriage-contract; and the troops +rejoiced at this. And King Sháh-Zemán began to fit out his daughter.</p> + +<p>Then Táj-el-Mulook said to his father, Verily, 'Azeez is a generous +person; he hath performed for me a great service, and wearied himself, +and journeyed with me, and enabled me to attain the object of my +search, ceasing not to exhort me to patience until I accomplished my +wish, and he hath been with us two years separated from his country: +it is my desire, therefore, that we should prepare for him merchandise; +for his country is near. His father replied, Thy opinion is excellent. +So they prepared for him a hundred loads of the most costly stuffs; +and Táj-el-Mulook bade him farewell, saying to him, O my brother, +accept this as a present. And he accepted it, and kissed the ground +before him and before his father. Táj-el-Mulook then mounted his +horse, and proceeded with 'Azeez for the space of three miles; after +which, 'Azeez conjured him to return, and said, Were it not for my +mother, I could not endure thy separation; and by Allah, I entreat +thee not to cease acquainting me with thy state. Having thus said, +he bade him farewell, and repaired to his city. He found that his +mother had built for him a tomb in the midst of the house, and she +frequently visited it; and when he entered the house, he found that +she had dishevelled her hair and spread it upon the tomb, and, with +streaming eyes, was reciting these verses:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">By Allah, O tomb, have his charms perished; and hath that brilliant countenance changed?</span> +<span class="i0">O tomb, thou art neither a garden nor a firmament: how then can the full moon and flowers be united in thee?</span> +</div> +</div> + +<p>She then groaned, and recited some other verses; but before she had +finished, 'Azeez went in to her: and when she beheld him, she rose to +him and embraced him, and asked him respecting his long absence: +so he acquainted her with all the events that had happened to him +from first to last, and told her that Táj-el-Mulook had given him, of +wealth and stuffs, a hundred loads; and she rejoiced at this.—Such +was the history of 'Azeez.<span class='pagenum'><a name="Page_543" id="Page_543">543</a></span></p> + +<p>Now as to Táj-el-Mulook, he returned to his beloved, the lady +Dunyà, and King Sháh-Zemán fitted her out for the journey with her +husband and her father-in-law: he sent to them provisions and presents +and rarities, and they loaded their beasts and departed; and King +Sháh-Zemán accompanied them three days' journey to bid them farewell. +The King Suleymán Sháh then conjured him to return: so he +returned; and Táj-el-Mulook and his father and his wife continued +their journey night and day until they came in sight of their country. +The city was decorated for them, and they entered it; and the King +Suleymán Sháh sat upon his throne with his son Táj-el-Mulook by +his side; and he gave presents, and liberated the persons confined in +the prisons; after which he celebrated for his son a second wedding-festivity: +the songs and instrumental music were continued for a +whole month, and the tire-women crowded around the lady Dunyà, +and she was not tired with the display, nor were they with gazing at +her. Táj-el-Mulook then took up his abode with her, after an interview +with his father and mother together; and they passed a life of +the utmost delight and enjoyment.</p> + +<div class="figcenter" style="width: 400px; position: relative;"><a name="f204" id="f204"></a><img src="images/fig204.png" width="400" height="506" alt="Tail-piece to Chapter VIII." title="Tail-piece to Chapter VIII." /></div> +<hr /> +<p><span class='pagenum'><a name="Page_544" id="Page_544">544</a></span></p> + +<div class="figcenter" style="width: 600px; position: relative;"><a name="f205" id="f205"></a><img src="images/fig205.png" width="600" height="241" alt="Head-piece to Notes to Chapter VIII." title="Head-piece to Notes to Chapter VIII." /></div> + +<h5>NOTES TO CHAPTER EIGHTH.</h5> + +<p><span class="smcap">Note <a name="VIII1" id="VIII1">1.</a></span> The next story to that of Ghánim, in my original, is one of very great +length, comprising the greater part of the forty-fourth night and extending to the end +of the hundred and forty-fifth; but interrupted by the contents of my eighth chapter, +which consists of two stories of a very different kind, that appear to have been introduced +to relieve its tediousness. With these, it occupies nearly 162 pages, or not +much less than an eighth part of the whole work. It is the story of the King 'Omar +En-Noạmán, and his two sons Sharr-kán<a name="FNanchor_360" id="FNanchor_360"></a><a href="#Footnote_360" class="fnanchor">360</a> and Ḍó-el-Mekán,<a name="FNanchor_361" id="FNanchor_361"></a><a href="#Footnote_361" class="fnanchor">361</a> and his daughter +Nuzhet-ez-Zemán,<a name="FNanchor_362" id="FNanchor_362"></a><a href="#Footnote_362" class="fnanchor">362</a> &c. It is entirely a fiction, professedly relating to the first century +of the Mohammadan era, "before the reign of the Khaleefeh 'Abd-El-Melik the son of +Marwán;" and its main subject is a war with two Greek Kings. Taken altogether, +I deem it unworthy of a place in the present series of tales; and so much of it depends +upon incidents of a most objectionable nature, that I cannot attempt to abridge it; but +a pleasant tale might be composed from it by considerable <i>alterations</i>.</p> + +<p>One of the two stories which I have extracted from it, that of Táj-el-Mulook and +the Lady Dunyà, bears apparent indications of a Persian origin; but in their present +state, the manners and customs &c. which both exhibit are Arab. The scenes of the +events narrated in the story of Táj-el-Mulook are in Persia and, probably, in India; but +imaginary names appear to be given to the several kingdoms mentioned in it: the +kingdom of El-Arḍ el-Khaḍrà ("the Green Country") and El-'Amoodeyn (which signifies +"the Two Columns") is said to include the mountains of Iṣpahán, and its locality is +thereby sufficiently indicated: that of El-Arḍ el-Beyḍà ("the White Country") I suppose +to be in Persia or India: and as to the Islands of Camphor, I fancy we must be content +to consider them vaguely as appertaining to India: the country in which 'Azeez and +'Azeezeh resided is said to have been near to the Islands of Camphor; but their story is +perfectly Arab.—The Island of Camphor is also mentioned in the Story of Ḥasan of +El-Baṣrah.</p> + +<p><span class="smcap">Note <a name="VIII2" id="VIII2">2.</a></span> "El-Medeeneh el-Khaḍrà" signifies "the Green City." See the above +note.</p> + +<p><span class="smcap">Note <a name="VIII3" id="VIII3">3.</a></span> "The Compassionate" is an epithet here applied to God.</p> + +<p><span class='pagenum'><a name="Page_545" id="Page_545">545</a></span></p> +<p><span class="smcap">Note <a name="VIII4" id="VIII4">4.</a></span> See the first note in this series.—"Zahr," in Arabic, signifies "a +Flower."</p> + +<p><span class="smcap">Note <a name="VIII5" id="VIII5">5.</a></span>—<i>On Coats of Mail, and other Armour worn by the Arabs.</i> The Prophet +David is said to have been the first person who manufactured coats of mail; and the +cause of his applying himself to the art was this.—"He used to go forth in disguise; +and when he found any people who knew him not, he approached them and asked them +respecting the conduct of Dáood (or David), and they praised him and prayed for +him; but one day as he was asking questions respecting himself as usual, God sent to +him an angel in the form of a human being, who said, 'An excellent man were Dáood +if he did not take from the public treasury:'—whereupon the heart of Dáood was +contracted, and he begged of God to render him independent: so He made iron soft to +him, and it became in his hands as thread; and he used to sell a coat of mail for four +thousand [pieces of money—whether gold or silver is not said], and with part of this he +obtained food for himself, and part he gave in alms, and with part he fed his family."<a name="FNanchor_363" id="FNanchor_363"></a><a href="#Footnote_363" class="fnanchor">363</a>—Hence +an excellent coat of mail is often called by the Arabs "Dáoodee," <i>i. e.</i> +"Davidean." This kind of armour is worn by some Arabs of the Desert in the present +day; but the best specimens, I believe, are mostly found in India. Burckhardt +mentions one tribe of Arabs who have about twenty-five; another, two hundred; and +two others, between thirty and forty. "The dora [properly dirạ] is," he remarks, +"of two sorts, one covering the whole body like a long gown from the elbow, over the +shoulders, down to the knees: this is the sirgh: the other, called kembáz, covers the +body only to the waist; the arms from the elbows downwards being covered with two +pieces of steel, fitting into each other, with iron fingers. Thus clad, the Arab completes +his armour by putting on his head an iron cap (tás), which is but rarely adorned with +feathers. The price of a coat of mail fluctuates from two hundred to fifteen hundred +piastres.... Those of the best quality are capable of resisting a ball."<a name="FNanchor_364" id="FNanchor_364"></a><a href="#Footnote_364" class="fnanchor">364</a> The coat of +mail is sometimes worn within the ordinary outer tunic.</p> + +<p><span class="smcap">Note <a name="VIII6" id="VIII6">6.</a></span> This implies that his parents were dead.</p> + +<p><span class="smcap">Note <a name="VIII7" id="VIII7">7.</a></span>—<i>On Public Royal Feasts.</i> On certain periodical festivals, and on other +occasions (as those of the kind here described), it has long been, and still is, a custom +of Muslim princes to give public feasts to all classes of their subjects, in the palace. +El-Maḳreezee quotes a curious account of the feasts which were given on the festival +following Ramaḍán to the inhabitants of Cairo, by the Fáṭimee Khaleefehs.<a name="FNanchor_365" id="FNanchor_365"></a><a href="#Footnote_365" class="fnanchor">365</a> At the +upper end of a large saloon was placed the sereer (or couch) of the monarch, upon +which he sat with the Wezeer on his right. Upon this seat was placed a round silver +table, with various delicacies, of which they alone ate. Before it, and extending +nearly from the seat to the other extremity of the saloon, was set up a kind of table or +platform (simáṭ) of painted wood, resembling a number of benches placed together, ten +cubits (or about eighteen or nineteen feet) in width. Along the middle of this were +arranged twenty-one enormous dishes, each containing twenty-one baked sheep, three +years old, and fat; together with fowls, chickens, and young pigeons, in number three +hundred and fifty of each kind; all of which were piled together in an oblong form, to +the height of the stature of a man, and enclosed with dry sweetmeat. The spaces between +these dishes were occupied by nearly five hundred other dishes of earthenware; each of +which contained seven fowls, and was filled up with sweetmeats of various kinds. The +<span class='pagenum'><a name="Page_546" id="Page_546">546</a></span>table was strewn with flowers; and cakes of bread made of the finest flower were arranged +along each side. There were also two great edifices of sweetmeats, each weighing +seventeen hundred-weights, which were carried thither by porters with shoulder-poles; +and one of these was placed at the commencement, and the other at the close, of this +sumptuous banquet. When the Khaleefeh and Wezeer had taken their seats upon the +couch, the officers of state who were distinguished by neck-rings or collars,<a name="FNanchor_366" id="FNanchor_366"></a><a href="#Footnote_366" class="fnanchor">366</a> and the +inferior members of the court, seated themselves in the order of their respective ranks; +and when they had eaten, they gave place to others. Two such feasts, given on the +festival after Ramaḍán and on the "great festival," cost four thousand deenárs, or +about two thousand pounds sterling.—Two military officers, named Ibn-Fáïz and +Ed-Deylemee, distinguished themselves at these feasts in a very remarkable manner. +Each of them used to eat a baked sheep, and ten fowls dressed with sweetmeats, and +ten pounds of sweetmeats besides, and was presented with a quantity of food carried +away from the feast to his house, together with a large sum of money. One of them +had been a prisoner at 'Asḳalán; and after he had remained there some time, the +person into whose power he had fallen jestingly told him that if he would eat a calf +belonging to him, the flesh of which weighed several hundred-weights, he would emancipate +him. This feat he accomplished, and thus he obtained his liberation.<a name="FNanchor_367" id="FNanchor_367"></a><a href="#Footnote_367" class="fnanchor">367</a></p> + +<p>Several cases of a similar kind to those just mentioned are instanced in a late +work. One of a man who, as related by Vopiscus, was brought before the Emperor +Maximilian [<i>sic</i>], and who devoured a whole calf, and was proceeding to eat up a sheep, +but was prevented. Another, of a man who commenced his repast (in the presence of +Dr. Boehmen, of Wittenberg,) by eating a raw sheep and a sucking pig, and, by +way of dessert, swallowed sixty pounds of prunes, stones and all. A third, of an +attendant of the menagerie of the Botanical Garden in Paris, who used to devour all +the offals of the Theatre of Comparative Anatomy, and ate a dead lion in one day.<a name="FNanchor_368" id="FNanchor_368"></a><a href="#Footnote_368" class="fnanchor">368</a></p> + +<p><span class="smcap">Note <a name="VIII8" id="VIII8">8.</a></span>—<i>On Litters for Travelling.</i> The kind of litter borne by mules is generally +one resembling the pálkee (or palanquin): it is borne by four of these animals, two +before and two behind, or by two only, or more commonly by two camels, and sometimes +by two horses. When borne by camels, the head of the hindmost of these +animals is painfully bent down, under the vehicle. It is the most comfortable kind of +litter; and two light persons may travel in it. The name generally given to it is +"takhtarawán," or "takht-rawán;" but the term employed in the passage to which +this note refers is "miḥaffeh," which is often used as a general name for a camel-litter, +and particularly applied to one with a flat top.—A very common kind of camel-litter, +called "musaṭṭaḥ," or "ḥeml musaṭṭaḥ," resembles a small square tent, and is chiefly +composed of two long chests, each of which has a high back: these are placed on the +camel in the same manner as a pair of panniers, one on each side; and the high backs, +which are placed outwards, together with a small pole resting on the camel's pack-saddle, +support the covering which forms what may be called the tent. This vehicle +accommodates two persons. It is generally open at the front; and may also be opened +at the back. Though it appears comfortable, the motion is uneasy; especially when it +is placed upon a camel that has been accustomed to carry heavy burdens: but camels of +easy pace are generally chosen for bearing litters.—Another kind of litter, called +"shibreeyeh," is composed of a small square platform with an arched covering. This +accommodates but one person; and is placed on the back of the camel: two saḥḥárahs +(or square camel-chests), one on each side of the animal, generally form a foundation +for it.—The musaṭṭaḥ and shibreeyeh (but particularly the latter) are also called +"hódaj."</p> + +<p><span class="smcap">Note <a name="VIII9" id="VIII9">9.</a></span> See Note 43 to Chapter iv.</p> + +<p><span class='pagenum'><a name="Page_547" id="Page_547">547</a></span></p> +<p><span class="smcap">Note <a name="VIII10" id="VIII10">10.</a></span> See Note 54 to Chapter iv.</p> + +<p><span class="smcap">Note <a name="VIII11" id="VIII11">11.</a></span> "Táj-el-Mulook" signifies "the Crown of the Kings."</p> + +<p><span class="smcap">Note <a name="VIII12" id="VIII12">12.</a></span> Lynxes were often employed in the chase in Arabian and other Eastern +countries in former times; but I do not know if they are at present. See Note 24 to +Chapter ii.</p> + +<p><span class="smcap">Note <a name="VIII13" id="VIII13">13.</a></span> By this word are meant "oblong, cylindrical, hollow beads:" "ḳaṣabeh" +signifying originally "a reed," "cane," &c.</p> + +<p><span class="smcap">Note <a name="VIII14" id="VIII14">14.</a></span> The words "who hath taught men," &c., are from the Ḳur-án, ch. +xcvi. v. 5.</p> + +<p><span class="smcap">Note <a name="VIII15" id="VIII15">15.</a></span> "'Azeez" and "'Azeezeh" (masculine and feminine) signify "Dear," +"Excellent," &c.</p> + +<p><span class="smcap">Note <a name="VIII16" id="VIII16">16.</a></span> The handkerchief is generally oblong, and each of its two ends is embroidered +with a border of coloured silks and gold; the other two edges being plain.</p> + +<p><span class="smcap">Note <a name="VIII17" id="VIII17">17.</a></span> My sheykh has remarked in a marginal note, that this sign may allude +to her heart, or to her sighing because she enjoys not the union she desires (as expressed +immediately after); and that the latter is more probable, as the action is one common +with persons in grief.</p> + +<p><span class="smcap">Note <a name="VIII18" id="VIII18">18.</a></span>—<i>On Conversing and Corresponding by means of Signs, Emblems, Metaphors, +&c.</i> Many persons of the instructed classes, and some others, among the Arabs, often +take delight, and shew much ingenuity and quickness of apprehension, in conversing +and corresponding by means of signs, emblems, &c., or in a conventional, metaphorical, +language, not understood by the vulgar in general, and sometimes not by any except +the parties engaged in the intercourse. In some cases, when the main metaphor +employed is understood, the rest of the conversation becomes easily intelligible without +any previous explanation; and I have occasionally succeeded in carrying on a conversation +of this kind (though not in cases such as that described in the tale referred to +by this note); but I have more frequently been unsuccessful in attempting to divine the +nature of a topic in which other persons were engaged. One simple mode of secret +conversation or correspondence is by substituting certain letters for other letters.</p> + +<p>Many of the women are said to be adepts in this art, or science, and to convey +messages, declarations of love, &c., by means of fruits, flowers, and other emblems. +The inability of numbers of females in families of the middle classes to write or read, as +well as the difficulty or impossibility frequently existing of conveying written letters, +may have given rise to such modes of communication. Lady Mary Wortley Montagu, +in one of her charming letters from the East, has gratified our curiosity by a Turkish +love-letter of this kind.<a name="FNanchor_369" id="FNanchor_369"></a><a href="#Footnote_369" class="fnanchor">369</a> A specimen of one from an Arab, with its answer, may be +here added.—An Arab lover sent to his mistress a fan, a bunch of flowers, a silk tassel, +some sugar-candy, and a piece of a chord of a musical instrument; and she returned for +answer a piece of an aloe-plant, three black cumin-seeds, and a piece of a plant used in +washing.<a name="FNanchor_370" id="FNanchor_370"></a><a href="#Footnote_370" class="fnanchor">370</a> His communication is thus interpreted:—The fan, being called "mirwaḥah," +a word derived from a root which has among its meanings that of "going to any place +in the evening," signified his wish to pay her an evening visit: the flowers, that the +interview should be in her garden: the tassel, being called "shurrábeh," that they +should have sharáb<a name="FNanchor_371" id="FNanchor_371"></a><a href="#Footnote_371" class="fnanchor">371</a> (or wine): the sugar-candy, being termed "sukkar nebát," and +<span class='pagenum'><a name="Page_548" id="Page_548">548</a></span>"nebát" also signifying "we will pass the night," denoted his desire to remain in her +company until the morning: and the piece of a chord, that they should be entertained +by music. The interpretation of her answer is as follows:—The piece of an aloe-plant, +which is called "ṣabbárah" (from "ṣabr," which signifies "patience"—because it will +live for many months together without water), implied that he must wait: the three +black cumin-seeds explained to him that the period of delay should be three nights: +and the plant used in washing informed him that she should then have gone to the +bath, and would meet him.<a name="FNanchor_372" id="FNanchor_372"></a><a href="#Footnote_372" class="fnanchor">372</a>—I have omitted one symbol in the lady's answer, as it +conveys an allusion not so consistent with European as with Arab notions of female +delicacy.</p> + +<p>The language of flowers employed by the Turks does not exactly agree with the +system illustrated in the story of 'Azeez and 'Azeezeh; for the former consists of a +collection of words and phrases or sentences which rhyme with the names of the objects +used as the signs.<a name="FNanchor_373" id="FNanchor_373"></a><a href="#Footnote_373" class="fnanchor">373</a> This system is also employed by the Arabs; but I believe not so +commonly as the other.</p> + +<p>A remarkable faculty is displayed by some Arabs in catching the meaning of secret +signs employed in written communications to them; such signs being often used in +political and other intrigues. The following is a curious instance.—The celebrated poet +El-Mutanebbee, having written some verses in dispraise of Káfoor El-Ikhsheedee the +independent Governor of Egypt, was obliged to flee, and hide himself in a distant +town. Káfoor was informed of his retreat, and desired his secretary to write to him a +letter promising him pardon, and commanding him to return; but told the writer at +the same time, that when the poet came he would punish him. The secretary was a +friend of the poet, and, being obliged to read the letter to the Prince when he had +written it, was perplexed how to convey to El-Mutanebbee some indication of the +danger that awaited him: he could only venture to do so in the exterior address; and +having written this in the usual form, commencing "In sháa-lláh" (If it be the will of +God) "this shall arrive," &c., he put a small mark of reduplication over the "n" in the +first word, which he thus converted into "Inna;" the filial vowel being understood. +The poet read the letter, and was rejoiced to see a promise of pardon; but on looking a +second time at the address, was surprised to observe the mark of reduplication over the +"n." Knowing the writer to be his friend, he immediately suspected a secret meaning, +and rightly conceived that the sign conveyed an allusion to a passage in the Ḳur-án +commencing with the word "Inna," and this he divined to be the following:—"Verily +the magistrates are deliberating concerning thee, to put thee to death."<a name="FNanchor_374" id="FNanchor_374"></a><a href="#Footnote_374" class="fnanchor">374</a> Accordingly, +he fled to another town.—Some authors add, that he wrote a reply, conveying, by a +similar sign, to his friend, an allusion to another passage in the Ḳur-án:—"We will +never enter the country while they remain therein."<a name="FNanchor_375" id="FNanchor_375"></a><a href="#Footnote_375" class="fnanchor">375</a>—It is probable that signs thus +employed were used by many persons to convey allusions to certain words; and such +may have been the case in the above-mentioned instance: if not, the poet was indeed a +wonderful guesser.</p> + +<p><span class="smcap">Note <a name="VIII19" id="VIII19">19.</a></span> Perhaps it is unnecessary to explain that the actions here described are +<span class='pagenum'><a name="Page_549" id="Page_549">549</a></span>those of a dyer, dipping a piece of linen into a red dye, and then wringing it. The +shop of the dyer is generally, like most other shops, a small chamber or recess +open towards the street. Pans containing the different dyes are imbedded in its +floor.</p> + +<p><span class="smcap">Note <a name="VIII20" id="VIII20">20.</a></span> "Maḳ'ad" is a name generally given to a chamber in which male guests +or visiters are received, having an open front with two or more arches, and looking into +the court or garden of the house. Its floor is elevated about ten or more feet above the +ground, and the front is usually towards the north, or nearly so.</p> + +<p><span class="smcap">Note <a name="VIII21" id="VIII21">21.</a></span> I suppose it to be meant, that these designs were executed in a kind of +mosaic work; for the pool of the fountain is generally ornamented with black and white +marble, and pieces of fine red tile, inlaid in complicated and tasteful patterns. A view +and plan of a fountain of this kind are inserted in the Introduction to my work on the +Modern Egyptians.</p> + +<p><span class="smcap">Note <a name="VIII22" id="VIII22">22.</a></span> "Baḳláweh," from the Turkish "baḳláva," is a name given to a kind of +pastry, which is generally thus prepared:—A paste made of fine flour with clarified +butter is rolled thin, and laid upon a tray: upon this paste is then spread a composition +of clarified butter and blanched almonds (and sometimes walnuts and currants) beaten +small; and over this is put another layer of paste. Eight of these double layers of +paste with the composition above mentioned between them are placed one upon another, +making the whole about an inch thick. It is baked in an oven; cut into lozenge-shaped +pieces, about three inches long, and two inches wide; and after it is thus cut, +some honey or treacle is poured over.</p> + +<p><span class="smcap">Note <a name="VIII23" id="VIII23">23.</a></span> See Note 99 to Chapter v.</p> + +<p><span class="smcap">Note <a name="VIII24" id="VIII24">24.</a></span> It is a general belief of the Muslims that the wicked will rise to judgment +with their faces black; and hence the origin of the imprecation, "May God blacken +thy face!" But it is often used to signify "May God disgrace thee!" for a person's +face is said to be black when he is in any disgrace; and in the reverse case, it is said to +be white.<a name="FNanchor_376" id="FNanchor_376"></a><a href="#Footnote_376" class="fnanchor">376</a></p> + +<p><span class="smcap">Note <a name="VIII25" id="VIII25">25.</a></span> "Zardeh" (which is a Persian word) is a name given to rice dressed +with honey and saffron; but here it appears to be applied to a sweet drink infused with +saffron.</p> + +<p><span class="smcap">Note <a name="VIII26" id="VIII26">26.</a></span> By the play-bone and the ṭáb-stick an allusion is conveyed to two games +common among the Arabs. The play-bones are used in the same manner as dice, of +which they are probably the origin; and both bear the same name in the Arabic, in the +singular "kaạb" or "kaạbeh," that is, "a cube." Of the game of ṭáb I have given a +full account in my work on the Modern Egyptians (vol. ii. ch. iv.). I need only +mention here, that the ṭáb-stick is of a flat form, about a span (or eight inches) in +length, and two-thirds of an inch in breadth, generally formed of a piece of a palm-branch; +one side of which, being cut flat and smooth, is white; the other, green, or, if +not fresh, of a dull yellow colour. Four such sticks are used in playing the game.</p> + +<p><span class="smcap">Note <a name="VIII27" id="VIII27">27.</a></span> The more simple interpretation is this:—Idle games are more suited to +thee than affairs of love.</p> + +<p><span class="smcap">Note <a name="VIII28" id="VIII28">28.</a></span> El-Ḳazweenee makes a remark somewhat similar to this at the close of +his account of the date; but the interpretation of the meaning conveyed by the date-stone +in our text is very far-fetched: my sheykh, in a marginal note, gives one +perfectly apposite: the date-stone is called "nawáyeh," and more properly "nawáh" +<span class='pagenum'><a name="Page_550" id="Page_550">550</a></span>and "nawà;" and the last of these words signifies also "distance," "absence," &c., +and is often used to express the state of one who is far from loving or being a lover: +it implies also, in this case, that, if he slept again, she would cast him off.</p> + +<p><span class="smcap">Note <a name="VIII29" id="VIII29">29.</a></span> The locust-fruit, by its dark colour, and the length of time it remains in +a state of preservation after it has been plucked, is rendered a fit emblem of a heart long +enduring separation from the object of its love.</p> + +<p><span class="smcap">Note <a name="VIII30" id="VIII30">30.</a></span> "Dirhem," I have before mentioned, is the name of a silver coin: it is +also the name of a weight, very nearly equivalent to forty-eight English grains; and +being here described as of iron, we must understand it in the latter sense.</p> + +<p><span class="smcap">Note <a name="VIII31" id="VIII31">31.</a></span> I suppose the iron dirhem to be symbolic of the eye because it is round, +and perhaps likewise because the Arabic term for "iron" (namely "ḥadeed") has also +the signification of "sharp" or "piercing;" in which sense it is often applied to the +sight (as in the Ḳur-án, ch. l. v. 21). See the next note.</p> + +<p><span class="smcap">Note <a name="VIII32" id="VIII32">32.</a></span> From this double oath, it seems to me probable, that, by the circular form +of the dirhem, an allusion was meant to God (as being without beginning or end), and +that the matter of which it was composed (from what I have said in the note immediately +preceding), as well as its form, conveyed the allusion to the eye.</p> + +<p><span class="smcap">Note <a name="VIII33" id="VIII33">33.</a></span> This gentle kneading or pressing of the limbs, which is one of the operations +performed in the bath, is often practised by the Arabs for the purpose of inducing +sleep.</p> + +<p><span class="smcap">Note <a name="VIII34" id="VIII34">34.</a></span> This is a kind of nebeedh. (See Note 22 to Chapter iii.) The same fruit +is also stewed with meat. It is called in Arabic "'onnáb."</p> + +<p><span class="smcap">Note <a name="VIII35" id="VIII35">35.</a></span> See Note 18 to Chapter vii.</p> + +<p><span class="smcap">Note <a name="VIII36" id="VIII36">36.</a></span> It is seen that 'Azeezeh speaks of herself in the masculine gender in the +verses here inserted; but this is in accordance with a common Arab custom.</p> + +<p><span class="smcap">Note <a name="VIII37" id="VIII37">37.</a></span>—<i>On the Ceremony called</i> Zikr. Zikrs are very often performed after a +death; the merit of the performance being transferred to the soul of the deceased.</p> + +<p>I have before mentioned these ceremonies (in Note 63 to Chapter iii.); but in a vague +manner; and as it is my object in the present work to give such illustrations as will +satisfy the general reader, without obliging him to refer to other books, I shall here +insert an abridged extract, descriptive of a zikr, from my Account of the Manners and +Customs of the Modern Egyptians.</p> + +<p>The zikkeers (or performers of the zikr), who were about thirty in number, sat, cross-legged, +upon matting extended close to the houses on one side of the street, in the form +of an oblong ring.<a name="FNanchor_377" id="FNanchor_377"></a><a href="#Footnote_377" class="fnanchor">377</a> Within this ring, along the middle of the matting, were placed +three very large wax candles; each about four feet high, and stuck in a low candlestick. +Most of the zikkeers were Aḥmedee darweeshes, persons of the lower orders, and meanly +dressed: many of them wore green turbans. At one end of the ring were four munshids +(or singers of religious odes), and with them was a player on the kind of flute called +"náy." I procured a small seat of palm-sticks from a coffee-shop close by, and, by +means of a little pushing, and the assistance of my servant, obtained a place with the +munshids, and sat there to hear a complete act, or "meglis," of the zikr; which act +commenced at about three o'clock (or three hours after sunset), and continued two +hours.</p> + +<p>The performers began by reciting the Fát'ḥah (or opening chapter of the Ḳur-án) all +together; their sheykh, or chief, first exclaiming, "El-Fát'ḥah!" They then chanted +the following words;—"O God, bless our lord Moḥammad among the former genera<span class='pagenum'><a name="Page_551" id="Page_551">551</a></span>tions; +and bless our lord Moḥammad among the latter generations; and bless our lord +Moḥammad in every time and period; and bless our lord Moḥammad in the highest +degree, unto the day of judgment; and bless all the prophets and apostles among the +inhabitants of the heavens and of the earth; and may God (whose name be blessed and +exalted!) be well pleased with our lords and our masters, those persons of illustrious +estimation, Aboo-Bekr and 'Omar and 'Osmán and 'Alee, and with all the favourites of +God. God is our sufficiency; and excellent is the Guardian! There is no strength nor +power but in God, the High, the Great! O God! O our Lord! O Thou liberal of pardon! +O Thou most bountiful of the most bountiful! O God! Amen!"—They were +then silent for three or four minutes; and again recited the Fát'ḥah; but silently. +This form of prefacing the zikr is commonly used, by almost all orders of darweeshes in +Egypt.</p> + +<p>The performers now commenced the zikr. Sitting in the manner above described, +they chanted, in slow measure, "Lá iláha illa-lláh" ("There is no deity but God") to +the following air:—</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="music" id="music"></a><img src="images/music.png" width="550" height="157" alt="Music" title="Music" /></div> + +<p>bowing the head and body twice in each repetition of "Lá iláha illa-lláh." Thus they +continued about a quarter of an hour; and then, for about the same space of time, they +repeated the same words to the same air, but in a quicker measure, and with correspondingly +quicker motions. In the meantime, the munshids frequently sang, to the same, +or a variation of the same, air, portions of a ḳaṣeedeh, or of a muweshshaḥ; an ode of a +similar nature to the Song of Solomon, generally alluding to the Prophet as the object +of love and praise; and at frequent intervals, one of them sang out the word "meded," +implying an invocation for spiritual or supernatural aid.</p> + +<p>The zikkeers, after having performed as above described, next repeated the same +words to a different air for about the same length of time; first, very slowly; then, +quickly. The air was as follows:—</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="music2" id="music2"></a><img src="images/music2.png" width="550" height="148" alt="Music" title="Music" /></div> + +<p>Then they repeated these words again, to the following air, in the same manner:—</p> + +<div class="figcenter" style="width: 550px; position: relative;"><a name="fmusic3" id="fmusic3"></a><img src="images/music3.png" width="550" height="83" alt="Music" title="Music" /></div> + +<p>They next rose, and, standing in the same order in which they had been sitting, +repeated the same words to another air. After which, still standing, they repeated +these words in a very deep and hoarse tone; laying the principal emphasis upon the +word "Lá" and the first syllable of the last word "Allah;" and uttering it, apparently, +with a considerable effort: the sound much resembled that which is produced by beating +the rim of a tambourine. Each zikkeer turned his head alternately to the right +and left at each repetition of "Lá iláha illa-lláh." One of them, a eunuch, at this part +of the zikr, was seized with an epileptic fit, evidently the result of a high state of +religious excitement; but nobody seemed surprised at it; for occurrences of this kind +at zikrs are not uncommon. All the performers now seemed much excited; repeating +their ejaculations with greater rapidity, violently turning their heads, and sinking the +whole body at the same time: some of them jumping. The eunuch above mentioned +again was seized with fits several times; and I generally remarked that this happened +after one of the munshids had sung a line or two and exerted himself more than usually +to excite his hearers: the singing was, indeed, to my taste, very pleasing. The contrast +presented by the vehement and distressing exertions of the performers at the close of +the zikr, and their calm gravity and solemnity of manner at the commencement, was +particularly striking. Money was collected during the performance for the munshids. +The zikkeers receive no pay.</p> + +<p><span class="smcap">Note <a name="VIII38" id="VIII38">38.</a></span> From the last of these verses it appears that the flowers are described as +<i>laid</i> upon the tomb (in accordance with the custom mentioned in the last paragraph of +Note 16 to Chapter i.), and not as <i>planted</i> upon it; though this is frequently done in +some countries of the East; the monument being filled with mould, and the whole of +its top open.</p> + +<p><span class="smcap">Note <a name="VIII39" id="VIII39">39.</a></span> See Note 25 to Chapter v.</p> + +<p><span class="smcap">Note <a name="VIII40" id="VIII40">40.</a></span> See Note 35 to Chapter ii.</p> + +<p><span class="smcap">Note <a name="VIII41" id="VIII41">41.</a></span> The "rod" (in Arabic "ḳaṣabeh") was, according to the Egyptian +measurement, until lately reduced, about twelve English feet and a half.</p> + +<p><span class="smcap">Note <a name="VIII42" id="VIII42">42.</a></span> See Note 12 to Chapter iii.</p> + +<p><span class="smcap">Note <a name="VIII43" id="VIII43">43.</a></span> It is common (as my sheykh has remarked) to say, of a very spacious +chamber, that a horseman might gallop in it. The playing at goff by horsemen has +been mentioned in a former tale. It was a common exercise in Egypt as well as Persia +and other Eastern countries.</p> + +<p><span class="smcap">Note <a name="VIII44" id="VIII44">44.</a></span> "Deleeleh" is an epithet used in modern Arabic as indicative of artifice, +machination, or fraud.<a name="FNanchor_378" id="FNanchor_378"></a><a href="#Footnote_378" class="fnanchor">378</a> It is often employed as a female nickname.</p> + +<p><span class="smcap">Note <a name="VIII45" id="VIII45">45.</a></span> From this point to the end of the story of 'Azeez and 'Azeezeh I omit +some portions which are tedious, and others which are more objectionable.</p> + +<p><span class="smcap">Note <a name="VIII46" id="VIII46">46.</a></span> Any one may enter the public bath, but none can go out of it, without +paying.<a name="FNanchor_379" id="FNanchor_379"></a><a href="#Footnote_379" class="fnanchor">379</a></p> + +<p><span class="smcap">Note <a name="VIII47" id="VIII47">47.</a></span> The "kaạk," commonly called "kaḥk," has been described in Note 16 to +Chapter i. De Sacy has remarked that our English word "cake" seems to be from the +same origin.</p> + +<p><span class="smcap">Note <a name="VIII48" id="VIII48">48.</a></span>—<i>On Oaths.</i> To explain this passage, I must repeat, with a few slight +additions, some remarks which I have made in a former publication.<a name="FNanchor_380" id="FNanchor_380"></a><a href="#Footnote_380" class="fnanchor">380</a>—Among a people +by whom falsehood, in certain cases, is not only allowed but commended,<a name="FNanchor_381" id="FNanchor_381"></a><a href="#Footnote_381" class="fnanchor">381</a> oaths of +different kinds are more or less binding. In considering this subject, we should also +<span class='pagenum'><a name="Page_553" id="Page_553">553</a></span>remember that oaths may sometimes be expiated.<a name="FNanchor_382" id="FNanchor_382"></a><a href="#Footnote_382" class="fnanchor">382</a> There are some oaths which, I +believe, few Muslims would falsely take; such as saying, three times, "By God the +Great!" (Wa-lláhi-l-Aẓeem), and the oath upon the muṣ-ḥaf (or copy of the Ḳur-án), +saying, "By what this contains of the word of God!" This latter is rendered more +binding by placing a sword with the sacred volume; and still more so, by the addition +of a cake, or piece, of bread, and a handful of salt. But a form of oath which is +generally yet more to be depended upon is that of saying, "I impose upon myself divorcement!" +(that is, "the divorce of my wife, if what I say be false"); or, "I impose +upon myself interdiction!" which has a similar meaning ("My wife be unlawful to +me!"); or, "I impose upon myself a triple divorcement!" which binds a man by the +irrevocable divorce of his wife. If a man use any of these three forms of oath falsely, +his wife, if he have but one, is divorced by the oath itself, if proved to be false, +without the absolute necessity of any further ceremony; and if he have two or more +wives, he must, under such circumstances, choose one of them to put away.</p> + +<p>In the case which this note is principally intended to illustrate, the wife of 'Azeez +makes him swear by the sword and the Ḳur-án in the hope of inducing him to return +to her; and by the oath of divorce, to make the inducement more strong, and that she +might be enabled, in case he did not fulfil his vow, legally to contract another marriage +as soon as she should have waited the period which the law requires.</p> + +<p><span class="smcap">Note <a name="VIII49" id="VIII49">49.</a></span> The verses I have omitted as they are the same (with the exception of +some slight variations) as the first, second, third, and fifth, of those commencing at +page 185 in this volume; and the contents of the accompanying paper as being tiresome +and in some parts unmeaning.</p> + +<p><span class="smcap">Note <a name="VIII50" id="VIII50">50.</a></span> See the first note in the present series.</p> + +<p><span class="smcap">Note <a name="VIII51" id="VIII51">51.</a></span> I have substituted "Sháh-Zemán" (signifying "King of the Age") for +Shahramán; the latter being evidently a mistake of a copyist.</p> + +<p><span class="smcap">Note <a name="VIII52" id="VIII52">52.</a></span> "Dunyà" signifies the "world."</p> + +<p><span class="smcap">Note <a name="VIII53" id="VIII53">53.</a></span> "Riḍwán," which signifies "approbation," "complacency," &c., is the +name of the Guardian of Paradise.—The meaning of this passage is, "Surely this handsome +young person is one of the Wildán, or Weleeds, those beautiful youths prepared +to wait upon the faithful in Paradise; and he hath escaped thence through the inadvertence +of Riḍwán." The very meanest in Paradise is promised eighty thousand +of these servants, besides seventy-two Ḥooreeyehs, &c.</p> + +<p><span class="smcap">Note <a name="VIII54" id="VIII54">54.</a></span> A compliment of this kind is generally uttered on letting a shop or +house, and on selling an article of dress, &c.; and "God bless thee!" is usually said in +reply. In like manner, a merchant selling goods to be re-sold says, "May God grant +thee a profit upon them!"</p> + +<p><span class="smcap">Note <a name="VIII55" id="VIII55">55.</a></span> The word thus translated signifies taking a morning-draught of wine, +milk, sherbet, or any other beverage.</p> + +<p><span class="smcap">Note <a name="VIII56" id="VIII56">56.</a></span> When Zeleekhà invited her female friends that they might behold +Yoosuf (or Joseph) and excuse her for inclining to him, at the sight of him they cut +their own hands, and praised God, ejaculating these words, "This is not a mortal," &c. +(Ḳur-án, ch. xii. v. 31).</p> + +<p><span class="smcap">Note <a name="VIII57" id="VIII57">57.</a></span> To persons more or less above him in rank, the shopkeeper rises and +stands, or merely makes a slight motion as if he were about to rise.</p> + +<p><span class="smcap">Note <a name="VIII58" id="VIII58">58.</a></span> This is a common invocation, for the protection of a person from envy, or +the evil eye, founded upon the last chapter but one of the Ḳur-án, in which the +<span class='pagenum'><a name="Page_554" id="Page_554">554</a></span>believer is desired to "seek refuge with the Lord of the Daybreak" from various evils, +and among these "from the mischief of the envious." It is very often said to imply +admiration of a child, that the mother may not fear.</p> + +<p><span class="smcap">Note <a name="VIII59" id="VIII59">59.</a></span> This ejaculation is addressed to God.</p> + +<p><span class="smcap">Note <a name="VIII60" id="VIII60">60.</a></span> This alludes to one of the stages of the creation of man explained in the +Ḳur-án, ch. xxii. v. 5.</p> + +<p><span class="smcap">Note <a name="VIII61" id="VIII61">61.</a></span> The old woman is described as being "full of joy" because, having +induced her mistress to answer the letter, she saw a prospect of continuing the correspondence, +and so obtaining additional presents.</p> + +<p><span class="smcap">Note <a name="VIII62" id="VIII62">62.</a></span> "Es-Suhà" is an obscure star in the Greater Bear, at which people +look to try their powers of sight. It is the star 80, by [Greek: z]</p> + +<p><span class="smcap">Note <a name="VIII63" id="VIII63">63.</a></span> My sheykh has remarked in a marginal note on the "Five Elders" or +Sheykhs here mentioned, "the known number is the four; namely the [first four] +Khaleefehs; or the Four Welees (eminent saints), the seyyid El-Bedawee and the +seyyid Ed-Dasooḳee and Er-Rifá'ee and El-Geelánee" The latter four are often +mentioned together as being the saints generally most esteemed in the present day +and the founders of the four principal orders of Darweeshes.—Who, then, can be +meant by "the Five Elders" I do not know; but I have retained this number as it +occurs again in a variation of the same verses in a subsequent tale, which is almost +exactly the same as that of Táj-el-Mulook.</p> + +<p><span class="smcap">Note <a name="VIII64" id="VIII64">64.</a></span> "Ibn-Seenà" ("Son of Seenà") is the true name of the great physician +called by us "Avicenna."</p> + +<p><span class="smcap">Note <a name="VIII65" id="VIII65">65.</a></span> The gait of Arab ladies is very remarkable: they incline the lower part +of the body from side to side as they step, and with the hands raised to the level of the +bosom they hold the edges of their outer covering. Their pace is slow, and they look +not about them, but keep their eyes towards the ground in the direction to which they +are going.</p> + +<p><span class="smcap">Note <a name="VIII66" id="VIII66">66.</a></span> It should be remarked here, that the private room of an Eastern princess +is not to be regarded as a Western bed-room. In the East, a guest may lay himself +down upon a deewán in the presence of another, to pass the night, without any infringement +of decorum.</p> + +<p><span class="smcap">Note <a name="VIII67" id="VIII67">67.</a></span> See the latter paragraph of the first note in the present series.</p> + +<p><span class="smcap">Note <a name="VIII68" id="VIII68">68.</a></span> See Note 9 to Chapter vii.</p> + +<p><span class="smcap">Note <a name="VIII69" id="VIII69">69.</a></span> The doors in Eastern houses generally turn on two wooden pins; +one fitting into a hole in the lintel; the other, into a hole immediately behind the +threshold; and the latter is very short. It is therefore often easy to displace a door +by raising it a little, which may be done by means of a projecting wooden lock; and in +many cases, when the door cannot be displaced from its sockets, it may be raised sufficiently +to remove the inner latch from its catch. The doors of the ancient temples +and tombs in Egypt were formed as above described, with pins, which were often made +of bronze.</p> + +<p><span class="smcap">Note <a name="VIII70" id="VIII70">70.</a></span> I here read "nimsheh" (also written "nimjeh" and "nimjáh"—from +the Persian "neemjah") instead of "ḳamsheh." The latter is described by my +sheykh, in a marginal note, as "a strip of leather divided into two, and tied together +and nailed at the upper end to a piece of wood;" but the use of such an instrument in +this case would be ridiculous. The name of "nimsheh" is often given to a royal +dagger.<span class='pagenum'><a name="Page_555" id="Page_555">555</a></span></p> + +<p><span class="smcap">Note <a name="VIII71" id="VIII71">71.</a></span> As persons are often decapitated in an Eastern palace, a skin is made +use of to receive the head and the blood. I believe it to be similar to the round skin +used by travellers to eat upon; which is converted into a bag by means of a running +string round the edge.</p> + +<p>In concluding the present series of notes, I may state my opinion, that the two +stories to which they relate are fully worthy of insertion in this collection, as extending +the picture of <i>Arab</i> life and manners, whatever may be thought of their <i>origin</i>.</p> + +<div class="figcenter" style="width: 446px; position: relative;"><a name="f206" id="f206"></a><img src="images/fig206.png" width="446" height="489" alt="Tail-piece to Notes to Chapter VIII." title="Tail-piece to Notes to Chapter VIII." /></div> +<hr /> +<div class="footnote"><p><a name="Footnote_360" id="Footnote_360"></a><a href="#FNanchor_360"><span class="label">360</span></a> Thus commonly pronounced for "Sharrun +kán," signifying "an evil hath come into existence." +Names of this kind are sometimes given +by the Arabs not in dispraise, but as prophetic of +great achievements.</p></div> + +<div class="footnote"><p><a name="Footnote_361" id="Footnote_361"></a><a href="#FNanchor_361"><span class="label">361</span></a> "Light of the Place."</p></div> + +<div class="footnote"><p><a name="Footnote_362" id="Footnote_362"></a><a href="#FNanchor_362"><span class="label">362</span></a> "Delight of the Age."</p></div> + +<div class="footnote"><p><a name="Footnote_363" id="Footnote_363"></a><a href="#FNanchor_363"><span class="label">363</span></a> Mir-át ez-Zemán.</p></div> + +<div class="footnote"><p><a name="Footnote_364" id="Footnote_364"></a><a href="#FNanchor_364"><span class="label">364</span></a> "Notes on the Bedouins and Wahábys," 8vo. +vol. i. pp. 55 and 56.</p></div> + +<div class="footnote"><p><a name="Footnote_365" id="Footnote_365"></a><a href="#FNanchor_365"><span class="label">365</span></a> The Dynasty of the Fáṭimee Khaleefehs was +founded by El-Mahdee in Western Africa, in the +year of the Flight 297. His third successor, +El-Mo'ezz li-deeni-lláh, conquered Egypt in the +year 358, and the seat of his government was +transferred to Cairo. As they claimed descent +from Fáṭimeh, and were of the Shiya'ee sect, their +possession of the fairest province of the orthodox +(or 'Abbásee) Khaleefehs forms a strange episode +in the history of El-Islám.—Their power was overthrown +by Ṣaláḥ-ed-Deen, in the year 567.—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_366" id="Footnote_366"></a><a href="#FNanchor_366"><span class="label">366</span></a> See Note 15 to Chapter ii.</p></div> + +<div class="footnote"><p><a name="Footnote_367" id="Footnote_367"></a><a href="#FNanchor_367"><span class="label">367</span></a> "El-Khiṭaṭ:" Account of the Palaces of the +Khaleefehs.</p></div> + +<div class="footnote"><p><a name="Footnote_368" id="Footnote_368"></a><a href="#FNanchor_368"><span class="label">368</span></a> Dr. Millengen's Curiosities of Medical Experience, +quoted in the Literary Gazette, No. 1043.</p></div> + +<div class="footnote"><p><a name="Footnote_369" id="Footnote_369"></a><a href="#FNanchor_369"><span class="label">369</span></a> The art here mentioned was first made known +to Europeans by a Frenchman, M. Du Vigneau, in +a work entitled "Secrétaire Turc, contenant l'Art +d'exprimer ses pensées sans se voir, sans se parler, +et sans s'écrire:" Paris, 1688: in-12.—Von Hammer +has also given an interesting paper on this +subject in the "Mines de l'Orient," No. 1: Vienna, +1809. (Note to Marcel's "Contes du Cheykh El-Mohdy," +vol. iii. pp. 327 and 328: Paris, 1833.)</p></div> + +<div class="footnote"><p><a name="Footnote_370" id="Footnote_370"></a><a href="#FNanchor_370"><span class="label">370</span></a> Called "ghásool el-azrár." In Delile's Flora +Ægyptiaca, the name of ghásool is given to the +mesembryanthemum nodiflorum, class icosandria, +order pentagynia.</p></div> + +<div class="footnote"><p><a name="Footnote_371" id="Footnote_371"></a><a href="#FNanchor_371"><span class="label">371</span></a> This name is now given to sherbet.</p></div> + +<div class="footnote"><p><a name="Footnote_372" id="Footnote_372"></a><a href="#FNanchor_372"><span class="label">372</span></a> Ḥalbet el-Kumeyt, ch. x.—The aloe-plant is +called "ṣabir," "ṣabr," "ṣibr," and "ṣabbárah." +The second of these words signifies "patience;" +and so does the root of <i>all</i> of them: and the +last signifies "very patient." The <i>reason</i> of its +having these appellations cannot, of course, be +<i>proved</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_373" id="Footnote_373"></a><a href="#FNanchor_373"><span class="label">373</span></a> See Marcel, <i>ubi suprà</i>. He states that Von +Hammer's vocabulary of flowers and other hieroglyphic +objects contains 120 articles; and that of +Du Vigneau, 179; almost all of the former being +the same as those of the latter.</p></div> + +<div class="footnote"><p><a name="Footnote_374" id="Footnote_374"></a><a href="#FNanchor_374"><span class="label">374</span></a> Ch. xxviii. v. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_375" id="Footnote_375"></a><a href="#FNanchor_375"><span class="label">375</span></a> Ch. v. v. 27.—This anecdote is from the +Ḥalbet el-Kumeyt, ch. viii.—[Káfoor was a black +eunuch purchased by El-Ikhsheed, the first of the +virtually-independent dynasty of the Ikhsheedeeyeh, +which fell before the Fáṭimee Khaleefehs. +Káfoor was regent of Egypt for upwards of twenty +years, during the reigns of his master's two sons; +and was actual governor from the year of the +Flight 355 to 357.—<span class="smcap">Ed.</span>]</p></div> + +<div class="footnote"><p><a name="Footnote_376" id="Footnote_376"></a><a href="#FNanchor_376"><span class="label">376</span></a> Sometimes, also, it means "May God cause +thee to experience grief!" or "sorrow!" and, used +in this sense, it is similar to the phrase, often +occurring in this work, "the world became black +before his face."</p></div> + +<div class="footnote"><p><a name="Footnote_377" id="Footnote_377"></a><a href="#FNanchor_377"><span class="label">377</span></a> The zikr here described was performed near +the tomb of a saint, for whose sake it was celebrated. +The ceremony is often performed in a +sepulchral mosque, and often in the court, or in a +chamber, of a private house.</p></div> + +<div class="footnote"><p><a name="Footnote_378" id="Footnote_378"></a><a href="#FNanchor_378"><span class="label">378</span></a> Marginal note by my sheykh.</p></div> + +<div class="footnote"><p><a name="Footnote_379" id="Footnote_379"></a><a href="#FNanchor_379"><span class="label">379</span></a> Idem.</p></div> + +<div class="footnote"><p><a name="Footnote_380" id="Footnote_380"></a><a href="#FNanchor_380"><span class="label">380</span></a> The "Modern Egyptians."</p></div> + +<div class="footnote"><p><a name="Footnote_381" id="Footnote_381"></a><a href="#FNanchor_381"><span class="label">381</span></a> See Note 57 to Chapter iii.</p></div> + +<div class="footnote"><p><a name="Footnote_382" id="Footnote_382"></a><a href="#FNanchor_382"><span class="label">382</span></a> As shewn in Note 68 to Chapter iv.</p></div> + +<h4>END OF THE FIRST VOLUME.</h4> + +<hr /> + +<h6>LONDON: PRINTED BY WILLIAM CLOWES AND SONS, LIMITED,<br /> +DUKE STREET, STAMFORD STREET, S.E., AND GREAT WINDMILL STREET, W. +</h6> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Thousand and One Nights, Vol. I., by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK THE THOUSAND AND ONE NIGHTS *** + +***** This file should be named 34206-h.htm or 34206-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/4/2/0/34206/ + +Produced by Jonathan Ingram, Turgut Dincer and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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