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diff --git a/41110-h/41110-h.htm b/41110-h/41110-h.htm index 7b40082..0dafe51 100644 --- a/41110-h/41110-h.htm +++ b/41110-h/41110-h.htm @@ -4,7 +4,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Project Gutenberg eBook of Arabian Society in the Middle Ages, @@ -105,47 +105,7 @@ hr { </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of Arabian Society In The Middle Ages, by -Edward William Lane - -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: Arabian Society In The Middle Ages - Studies From The Thousand And One Nights - -Author: Edward William Lane - -Editor: Stanley Lane-Poole - -Release Date: October 19, 2012 [EBook #41110] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK ARABIAN SOCIETY IN THE MIDDLE AGES *** - - - - -Produced by Fritz Ohrenschall, Moti Ben-Ari and the Online -Distributed Proofreading Team at http://www.pgdp.net. - - - - - - -</pre> - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 41110 ***</div> <div class="figcenter" style="width: 569px;"> <img src="images/cover.jpg" width="569" height="900" alt="" /> @@ -308,7 +268,7 @@ list of the authorities quoted, I have added nothing of my own.</p> <p>It may be objected to the title of the book that a considerable part of the notes is composed of recollections of Mr. Lane's personal experiences in Cairo in the early part of the present century. The -subject-matter, however, is really medival. The notes have all the same +subject-matter, however, is really mediæval. The notes have all the same purpose: to explain the conditions of life and society as they were at the time when the "Thousand and One Nights" assumed their<span class="pagenum"><a name="Page_x" id="Page_x">[x]</a></span> present collected form. Upon various grounds Mr. Lane placed this redaction or @@ -321,35 +281,35 @@ Es-Suyooṭee (1505), who all knew Arabian society in precisely the state described in the "Thousand and One Nights." Most of these authorities were unpublished when the notes were written, and Mr. Lane's quotations are from manuscripts in his own possession. Some are still -inedited; and though many have been printed at the Boolḳ Press and +inedited; and though many have been printed at the Booláḳ Press and elsewhere, it is surprising how little they have been used by European authors.</p> -<p>To the records of these medival writers, Mr. Lane added the results of +<p>To the records of these mediæval writers, Mr. Lane added the results of his personal experience; and in doing so he was guilty of no anachronism: for the Arabian Society in which a Saladin, a Beybars, a Barḳooḳ, and a Ḳait-Bey<span class="pagenum"><a name="Page_xi" id="Page_xi">[xi]</a></span> moved, and of which the native historians have preserved so full and graphic a record, survived almost -unchanged to the time of Moḥammad Alee, when Mr. Lane spent many +unchanged to the time of Moḥammad ´Alee, when Mr. Lane spent many years of intimate acquaintance among the people of Cairo. The life that he saw was the same as that described by El-Maḳreezee and Es-Suyooṭee; and the purely Muslim society in which Mr. Lane preferred to move was in spirit, in custom, and in all essentials the -same society that once hailed a Hroon er-Rasheed, a Jaạfar -el-Barmekee, and an Aboo-Nuws, among its members. The continuity of +same society that once hailed a Hároon er-Rasheed, a Jaạfar +el-Barmekee, and an Aboo-Nuwás, among its members. The continuity of Arabian social tradition was practically unbroken from almost the beginning of the Khalifate to the present century, at least in such a -metropolis of Islm as Cairo, or as Damascus or Baghdad. European +metropolis of Islám as Cairo, or as Damascus or Baghdad. European influence has been busy in demolishing it. Cairo has long been trying to -become a bastard Paris instead of the picturesque city of El-Moizz and -Ṣalḥ-ed-Deen, and to forget its traditions of the palmy days of -Islm and its memorials of the chivalrous heroes of crusading times. It +become a bastard Paris instead of the picturesque city of El-Mo´izz and +Ṣaláḥ-ed-Deen, and to forget its traditions of the palmy days of +Islám and its memorials of the chivalrous heroes of crusading times. It would be impossible now to gather the minute details of a<span class="pagenum"><a name="Page_xii" id="Page_xii">[xii]</a></span> purely Mohammadan society which Mr. Lane found ready to his eye and hand; and it is therefore the more fortunate that the record of Arabian Society, as it was during the Khalifate and under the rule of the Memlooks in the Middle Ages, and as it continued to be in Egypt to the days of -Moḥammad Alee, was faithfully preserved in the "Manners and Customs +Moḥammad ´Alee, was faithfully preserved in the "Manners and Customs of the Modern Egyptians," and in the notes to the "Thousand and One Nights," which are here for the first time presented in a separate and consecutive form.</p> @@ -416,10 +376,10 @@ CHAPTER IV. MAGIC. </div> -Spiritual magic, divine or Satanic—Babel—Hroot and -Mroot—Enchantment—Divination—Astrology—Geomancy—Auguration— +Spiritual magic, divine or Satanic—Babel—Hároot and +Mároot—Enchantment—Divination—Astrology—Geomancy—Auguration— Chiromancy—Omens—Dreams—A dream of the Great Plague, 1835—Lucky -and unlucky days—Natural magic—Alchymy—The magician Ṣdoomeh +and unlucky days—Natural magic—Alchymy—The magician Ṣádoomeh and his miracles <div class="right"><a href="#Page_80">80</a></div> @@ -432,7 +392,7 @@ COSMOGRAPHY. The seven Heavens—Paradise—Form and divisions of the earth—The Sea of Darkness—Fountain of Life—Mountains of -Ḳf—The lower earths—What the earth stands on—The stages +Ḳáf—The lower earths—What the earth stands on—The stages of Hell <div class="right"><a href="#Page_97">97</a></div> @@ -443,10 +403,10 @@ CHAPTER VI. LITERATURE. </div> -The Heroic Age—Okḍh—The Ḳur-n—The Middle -Age—Corrupt dialects—Abd-el-Melik—Hroon Er-Rasheed and -Abu-lAthiyeh—The Barmekees—Dresses of honour—Two items in -Hroon's account book—Rewards to poets—Ḥammd's good +The Heroic Age—´Okáḍh—The Ḳur-án—The Middle +Age—Corrupt dialects—´Abd-el-Melik—Hároon Er-Rasheed and +Abu-l´Atáhiyeh—The Barmekees—Dresses of honour—Two items in +Hároon's account book—Rewards to poets—Ḥammád's good fortune—Reception of Greek ambassadors by a Khaleefeh—A niggardly king outwitted—The decline of Arabian literature—Letters—The language of flowers, and emblematical @@ -467,11 +427,11 @@ meats—Drinks—Hospitality—Bread and salt—A thief thwarted <span class="pagenum"><a name="Page_xv" id="Page_xv">[xv]</a></span>Arabian room—A hall or saloon—The use of wine—Date wine, etc.—Prevalence of the habit of drinking wine in the present day and in history—A bout interrupted—Moderate -drinking—Effects of wine—Abd-el-Melik and his +drinking—Effects of wine—´Abd-el-Melik and his slave—Preparations for a banquet—Fruits—A -rose-lover—Favourite flowers—Music—Ibrheem El-Mṣilee and -Hroon Er-Rasheed—Isḥḳ -El-Mṣilee—Mukhriḳ—Performers—Unveiled women +rose-lover—Favourite flowers—Music—Ibráheem El-Móṣilee and +Hároon Er-Rasheed—Isḥáḳ +El-Móṣilee—Mukháriḳ—Performers—Unveiled women singers—Arab music—Lyric songs—Other amusements—The Bath—Hunting and hawking <div class="right"><a href="#Page_135">135</a></div> @@ -498,7 +458,7 @@ CHAPTER IX. WOMEN. </div> -Love among Arabs—Three tales of true love—Umm-Amr—The ideal +Love among Arabs—Three tales of true love—Umm-´Amr—The ideal of beauty—Coiffure—Gait—Woman's counsel—Marriage and divorce—Laws and general habits—Choice of a wife—Prohibited degrees—Cousins preferred—Ages—A wife's @@ -517,7 +477,7 @@ SLAVERY. Conditions, rights, and disabilities of slaves—Emancipation—White slaves—Treatment—The Prophet's -injunctions—Othmn's compunction—Jaạfar's wife +injunctions—´Othmán's compunction—Jaạfar's wife <div class="right"><a href="#Page_250">250</a></div> <div class="center"> @@ -558,15 +518,15 @@ 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 -Mohammadan code is founded upon the Ḳur-n, the Traditions of 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. The Sunnees -consist of four sects, Ḥanafees, Shfiees, Mlikees, and Hambelees, +consist of four sects, Ḥanafees, Sháfi´ees, Málikees, and Hambelees, so called after the names of their respective founders. The other sects, -who are called Shiyaees (an appellation particularly given to the +who are called Shiya´ees (an appellation particularly given to the Persian sect, but also used to designate<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> generally all who are not Sunnees), are regarded nearly in the same light as those who do not -profess El-Islm (the Mohammadan faith); that is, as destined to eternal +profess El-Islám (the Mohammadan faith); that is, as destined to eternal punishment.</p> <p>I. The Mohammadan faith embraces the following points:—</p> @@ -592,7 +552,7 @@ of the creatures of God.</p> 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-n, which is held to have abrogated, and to surpass in +Ḳur-án, which is held to have abrogated, and to surpass in excellence, all preceding revelations.</p> <p>5. Belief in the general Resurrection and Judgment, and in future @@ -602,13 +562,13 @@ 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 belief in fate and destiny (el-ḳaḍ wa-l-ḳadar)<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> +<p>The belief in fate and destiny (el-ḳaḍà wa-l-ḳadar)<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> exercises a most powerful influence upon the actions and character of the Muslims. Many 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-ḳaḍ el-moḥkam;" in the -latter, "el-ḳaḍ el-mubram" (which term, without the explanation<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> +the former case, it is called "el-ḳaḍà el-moḥkam;" in the +latter, "el-ḳaḍà el-mubram" (which term, without the explanation<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> here given, 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 @@ -627,7 +587,7 @@ 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-n +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<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> they are altogether absolute and unchangeable, written in the beginning of the creation on the "Preserved @@ -650,7 +610,7 @@ 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-n.—"Whatever is +of the highest importance as explanatory of the Ḳur-án.—"Whatever is in the universe," said he, "is by the order of God."—"God<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span> hath pre-ordained five things on his servants; the duration of life, their actions, their dwelling-places, their travels, and their @@ -699,7 +659,7 @@ to change certain of his decrees, at least those regarding degrees of<span class 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 -Shaạbn, when it is believed that such portions of God's decrees as +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 thy abode, upon 'the Original of the Book' [the @@ -716,7 +676,7 @@ 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<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> -Boolḳ to Cairo, opened a bottle which they observed in a basket, and +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 draught, on turning up the bottle, got the tail of a scorpion into his mouth; and, looking through @@ -741,7 +701,7 @@ vomited their hearts and livers and everything else in their bodies.</p> prevalence of plague; but this practice is generally condemned. A Syrian friend of mine who did so nearly had his door broken open by his neighbours. Another of my friends, one of the most distinguished of the -Ulam, confessed to me his conviction of the lawfulness of quarantine +´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 favour and preserve him! hath commanded that we should not enter a city where there is @@ -763,7 +723,7 @@ are termed the sutures of the skull.</p> <p>II. The principal Ritual and Moral Laws are on<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> the following subjects, of which the first four are the most important.</p> -<p>1. Prayer (eṣ-ṣalh) including preparatory purifications. There +<p>1. Prayer (eṣ-ṣaláh) including preparatory purifications. There are partial or total washings to be performed on particular occasions which need not be described. The ablution which is more especially preparatory to prayer (and which is called wuḍoo) consists in washing @@ -773,43 +733,43 @@ 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.</p> <p>Prayers are required to be performed five times in the course of every -day; between daybreak and sunrise, between noon and the aṣr, (which +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 esh (or the period when the -darkness of night commences), and at, or after, the esh. 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 -adn), repeated by a crier (muddin) from the mdineh, or minaret, of +adán), repeated by a crier (muëddin) from the mádineh, or minaret, 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 "rekahs;" which +Prophet; each kind consisting of two, three, or four "rek´ahs;" which term signifies the<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> repetition of a set form of words, chiefly from the -Ḳur-n, and ejaculations of "God is most Great!" etc., accompanied by +Ḳur-án, and ejaculations of "God is most Great!" etc., 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 -rekah.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> These prayers may in some cases be abridged, and in others +rek´ah.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> These prayers may in some cases be abridged, and in others entirely omitted. Other prayers must be performed on particular occasions.</p> <p>On Friday, the Mohammadan Sabbath, there are congregational prayers, which are similar to those of others days, with additional prayers and -exhortations by a minister, who is called Imm, or Khaṭeeb. The Selm +exhortations by a minister, who is called Imám, or Khaṭeeb. The Selám (or Salutation) of Friday—a form of blessing on the Prophet and his -family and companions,—is chanted by the muddins from the mdinehs of +family and companions,—is chanted by the muëddins from the mádinehs of the congregational mosques half-an-hour before noon. The worshippers begin to assemble in the mosque as soon as they hear it, and arranging 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 rekahs, which are supererogatory, and then sits in his +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-n. At the call of noon, they all stand up, and each again -performs separately the prayers of two rekahs ordained by the Prophet.<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> +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.<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> A minister standing at the foot of the pulpit-stairs then proposes to -bless the Prophet: and accordingly a second Selm is chanted by one or +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 muddins have before chanted from the mdinehs); and the +(which the muëddins have before chanted from the mádinehs); and the former enjoins silence. The Khaṭeeb 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 @@ -822,38 +782,38 @@ family, and for the general welfare of the Muslims. This finished, the Khaṭeeb descends from the pulpit, and, stationed before the niche, after a form of words<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</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 rekahs) while the +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<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> the ordinary divinely-ordained prayers of noon.</p> <p>Other occasions for special prayer are the two grand annual festivals; -the nights of Ramaḍn, the month of abstinence; the occasion of an +the nights of Ramaḍán, the month of abstinence; the occasion of an eclipse of the sun or moon; for rain; previously to the commencement of battle; in pilgrimage; and at funerals.</p> -<p>2. Alms-giving. An alms, called "zekh," is required by law to be given +<p>2. Alms-giving. An alms, called "zekáh," 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, etc.), provided the property be of a certain amount, as five camels, thirty oxen, forty sheep, five -horses, two hundred dirhems, or twenty deenrs. The proportion is +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-Ṣiym). The Muslim must abstain from eating and +<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 Ramaḍn, from the first appearance of daybreak until sunset, +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-Ḥjj). It is incumbent on the Muslim, if able, to +<p>4. Pilgrimage (el-Ḥájj). It is incumbent on the Muslim, if able, to perform at least once in his life the pilgrimage to Mekkeh and Mount -Araft. The<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> principal ceremonies of the pilgrimage are completed on +´Arafát. The<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> principal ceremonies of the pilgrimage are completed on the 9th of the month of Dhu-l-Ḥijjeh: on the following day, which is -the first of the Great Festival, on the return from Araft to Mekkeh, +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 @@ -902,13 +862,13 @@ Usury and monopoly are especially condemned.</p> <p>Of the Criminal Laws, a few may be briefly 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 deenr, is to be punished by cutting off the right hand, +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<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> stripes, and banishment for a year.—Drunkenness is punished with eighty stripes.—Apostasy, persevered in, by death.</p> -<p>The Ḳur-n ordains that murder shall be punished with death; or, +<p>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 the woman for the woman;<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> or that the perpetrator of the crime shall pay, to the heirs of the person whom he has killed, if they will @@ -917,21 +877,21 @@ inheritance already explained. It also ordains that unintentional homicide shall be expiated by freeing a believer from slavery, and paying a fine to the family of the person killed, unless they remit it. But these laws are amplified and explained by the same book and by the -Imms. A fine is not to be accepted for murder unless the crime has been +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 deenrs (about 500) from him who +is a hundred camels; or a thousand deenárs (about £500) from him who possesses gold; or, from him who possesses silver, twelve thousand -dirhems (about 300). This is for killing a free man; for a woman, half +dirhems (about £300). This is for killing a free man; for a woman, half that sum; for a slave, his or her value, but this must fall short of the price of blood for the free. A person unable to free a believer must -fast two months as in Ramaḍn. The accomplices of a murderer are +fast two months as in Ramaḍán. The accomplices of a murderer are liable to the punishment of death.<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> By the Sunneh (or Traditions of the Prophet) 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-Shfiee, a Muslim, though a slave, is not to be put to death for +Esh-Sháfi´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, @@ -956,7 +916,7 @@ him, or grievously disfiguring him for life, is the whole price of blood.</p> <p>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 deenr (or piece +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 @@ -964,24 +924,24 @@ 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 Shfiee law, for the +be punished by a long imprisonment; or, by the Sháfi´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 deenrs +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<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> a quarter of a deenr?" He was answered, "An honest hand +be cut off for<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> 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, however, 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>The Muslims observe two grand Eeds or Festivals in every year. The -first of these immediately follows Ramaḍn, the month of abstinence, +<p>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 Dhu-l-Ḥijjeh, -the day when the pilgrims, halting in the Valley of Min, on their -return from Mount Araft to Mekkeh, perform their sacrifice: the +the day when the pilgrims, halting in the Valley of Minè, on their +return from Mount ´Arafát to Mekkeh, 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 @@ -992,10 +952,10 @@ 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<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> -the performance of the prayers of the Eed. On going thither, they +the performance of the prayers of the ´Eed. On going thither, they should repeat frequently "God is most Great!"—on the Minor Festival inaudibly, on the other aloud. The congregation having assembled repeat -the prayers of two rekahs; after which the Khaṭeeb recites a +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, @@ -1016,7 +976,7 @@ money from his master's friends, whom, if they do not visit his master, he goes to congratulate;<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> as well as from any former master, to whom he often takes a plate-full of kaḥks. These are sweet cakes or biscuits of an annular form, composed of flour and butter, with a little -ajameeyeh (a thick paste consisting of butter, honey, a little flour, +´ajameeyeh (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> @@ -1040,10 +1000,10 @@ its leaves, upon the tomb or monument; or<span class="pagenum"><a name="Page_24" 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 -Ftiḥah (the opening chapter of the Ḳur-n), or to employ a person +Fátiḥah (the opening chapter of the Ḳur-án), or to employ a person to recite previously a longer chapter, generally the thirty-sixth -(Soorat Y-Seen), or even the whole of the book: sometimes the visitors -recite the Ftiḥah, and, after having hired a person to perform a +(Soorat Yá-Seen), or even the whole of the book: sometimes the visitors +recite the Fátiḥah, 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 festivals in the cemeteries, either in tents or in houses of their own erected there for their reception on these and other @@ -1068,18 +1028,18 @@ 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></div> -<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Ḳur-n, xiii. 39.</p></div> +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Ḳur-án, xiii. 39.</p></div> -<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> El-Insn el-Kmil, by Abd-El-Kereem El-Jeelee, quoted by -El-Isḥḳee in his account of Ibrheem Psha el-Maḳtool.</p></div> +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> El-Insán el-Kámil, by ´Abd-El-Kereem El-Jeelee, quoted by +El-Isḥáḳee in his account of Ibráheem Pásha el-Maḳtool.</p></div> -<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Mishkt el-Maṣbeeḥ, i. 26-34, 373. [Cp. S. +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Mishkát el-Maṣábeeḥ, i. 26-34, 373. [Cp. S. Lane-Poole, "The Speeches and Tabletalk of the Prophet Moḥammad" (1882), 180-182.]</p></div> -<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Nuzhet el-Mutammil wa-Murshid el-Mutahhil, section 7.</p></div> +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, section 7.</p></div> -<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Mishkt el-Maṣbeeḥ, ii. 381.</p></div> +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Mishkát el-Maṣábeeḥ, ii. 381.</p></div> <div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> For a translation of the whole of this prayer, see my "Account of the Manners and Customs of the Modern Egyptians," ch. xxv.</p></div> @@ -1089,9 +1049,9 @@ Lane-Poole, "The Speeches and Tabletalk of the Prophet Moḥammad" <div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> For a fuller account of the prayers, see "Modern Egyptians," ch. iii.</p></div> -<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> The Iḳmeh: see below, ch. viii.</p></div> +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> The Iḳámeh: see below, ch. viii.</p></div> -<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> [For the collected legislation of the Ḳur-n, see my +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> [For the collected legislation of the Ḳur-án, see my "Speeches and Tabletalk of the Prophet Moḥammad," 133 ff. S. L-P.]</p></div> <div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Among a people by whom falsehood, in certain cases, is not @@ -1099,8 +1059,8 @@ only allowed but commended, oaths of different kinds are more or less binding. In considering this subject we should also remember that oaths may sometimes be expiated. There are some oaths which, I believe, few Muslims would falsely take; such as saying, three times, "By God the -Great!" (Wa-llhi-l-aẓeem), and the oath upon the muṣḥaf (or -copy of the Ḳur-n), saying, "By what this contains of the word of +Great!" (Wa-lláhi-l-´aẓeem), and the oath upon the muṣḥaf (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 @@ -1136,14 +1096,14 @@ the Arabs.</p></div> <p>The Muslims, in general, believe in three different species of created intelligent beings: Angels, who are created of light; Genii, who are created of fire; and Men, created of earth. The first species are called -Melkeh (sing. Melek); the second, Jinn (sing. Jinnee); the third, Ins -(sing. Insee). Some hold that the Devils (Sheyṭns) are of a species +Meláïkeh (sing. Melek); the second, Jinn (sing. Jinnee); the third, Ins +(sing. 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 Sheyṭns is a difference of +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 @@ -1152,8 +1112,8 @@ their conversation,<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a> 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 (Gabriel), the -angel of revelations; Meekaeel or Meekl (Michael), the patron of the -Israelites; Azraeel, the angel of death; and Isrfeel, the angel of the +angel of revelations; Meekaeel or Meekál (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 @@ -1166,56 +1126,56 @@ 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 Munkir -(vulg. Nkir) and Nekeer, who examine all the dead and torture the +(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<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> a tradition from the Prophet, this species -consists of five orders or classes; namely, Jnn (who are the least -powerful of all), Jinn, Sheyṭns (or Devils), Efreets, and Mrids. -The last, it is added, are the most powerful; and the Jnn are +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_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>—It must, however, be remarked here that the terms Jinn and -Jnn are generally used indiscriminately as names of the whole species +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 Sheyṭn is -commonly used to signify any evil Jinnee. An Efreet is a powerful evil -Jinnee: a Mrid, an evil Jinnee of the most powerful class. The Jinn +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 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, Nrahs (which signifies "males," though +the most powerful evil Jinn, Nárahs (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 Jnn were created of a -smokeless fire."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> El-Jnn is sometimes used as a name of Iblees, as -in the following verse of the Ḳur-n:—"And the Jnn [the father of<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> +<p>In a tradition from the Prophet, it is said, "The Jánn were created of a +smokeless fire."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> El-Jánn is sometimes used as a name of Iblees, as +in the following verse of the Ḳur-án:—"And the Jánn [the father of<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> 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_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> Jnn also signifies "a serpent," as in other passages of -the Ḳur-n;<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> and is used in the same book as synonymous with +smoke]."<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> Jánn also signifies "a serpent," as in other passages of +the Ḳur-án;<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> and is used in the same book as synonymous with Jinn.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</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 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 Jnn and Sheyṭns,<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> Jnn being -here synonymous with Jinn; in another, that Jnn was the father of all -the Jinn,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> Jnn being here used as a name of Iblees.</p> +Iblees was the father of all the Jánn and Sheyṭáns,<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> Jánn being +here synonymous with Jinn; in another, that Jánn was the father of all +the Jinn,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> Jánn being here used as a name of Iblees.</p> <p>"It is held," says El-Ḳazweenee, a writer of the thirteenth century, "that the Jinn -are arial animals, with transparent bodies, which can assume various +are aërial animals, with transparent bodies, which can assume various forms. People differ in opinion respecting these beings: some consider -the Jinn and Sheyṭns as unruly men, but these persons are of the +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 Sheyṭns of its<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> smoke [which is also at variance with the +and the Sheyṭáns of its<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> smoke [which is also at variance with the common opinion], and that [all] these kinds of beings are [usually] invisible<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</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 the "Thousand and One Nights," 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. It is said that God created the Jnn (or Jinn) two +gigantic size. 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_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> Some say that a prophet, named Yoosuf, was @@ -1223,9 +1183,9 @@ 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_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</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 Suleymn (Solomon); +to each of whom the Arab writers give the name of Suleymán (Solomon); and that they derive their appellation from the last of these, who was -called Jnn Ibn Jnn, and who, some say, built the Pyramids of Egypt. +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<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> @@ -1236,8 +1196,8 @@ 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 Azzeel [afterwards called Iblees, from his -<i>despair</i>]; and a slaughter was made among them. At that time, Azzeel +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 @@ -1250,15 +1210,15 @@ except Iblees, [who] was [one] of the Jinn.'"<a name="FNanchor_29_29" id="FNanch the earth, and judged among the Jinn a thousand years, after which he ascended into<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> heaven, and remained employed in worship until the creation of Adam."<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> The name of Iblees was originally, according to -some, Azzeel (as before mentioned); and according to others, -El-Ḥrith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr.<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> It is +some, ´Azázeel (as before mentioned); and according to others, +El-Ḥárith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr.<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> It is disputed whether 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-Abbs.—2. That he was of the Sheyṭns (or evil Jinn); as -it is said in the Ḳur-n, "except Iblees, [who] was [one] of the +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-Abbs founds his opinion on the same +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, @@ -1266,12 +1226,12 @@ 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 Ṭoos (literally, Peacock) of the Angels; and that +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<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> 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 Sheyṭn. But this reasoning is opposed by +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 earth."<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> It is therefore argued, "If he were created originally of fire, how was he @@ -1279,20 +1239,20 @@ created of light? for the Angels were [all] created of light."<a name="FNanchor_ 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> fortiori</i>) to be obeyed by +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 Sheyṭns are +<p>According to a tradition, Iblees and all the Sheyṭáns are distinguished from the other Jinn by a longer existence. "The -Sheyṭns," it is added, "are the children of Iblees, and die not but +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_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</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<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> -Angels, the last of whom will be the Angel of Death, Azraeel. Yet not +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 (shihb), often exclaim, "May God transfix the +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 @@ -1304,8 +1264,8 @@ 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; Sṭ, who suggests lies; -Dsim, who causes hatred between man and wife; and Zelemboor, who +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_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a></p> <p>The most common forms and habitations or places of resort of the Jinn @@ -1331,11 +1291,11 @@ 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 warning. -Yet it is related that Asheh, the Prophet's wife, having killed a +Yet it is related that ´Aïsheh, the Prophet's wife, having killed a serpent in her chamber,<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> 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_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p> +dirhems (about £300), the price of the blood of a Muslim.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p> <p>The Jinn were said to appear to mankind most commonly in the shapes of serpents, dogs, cats, or human beings. In the last case, they are @@ -1346,9 +1306,9 @@ 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:—witness the following anecdote, which was related to me by a -Persian with whom I was acquainted in Cairo, named Abu-l-Ḳsim, a -native of Jeeln, then superintendent of Moḥammad Alee's -Printing-office at Boolḳ.</p> +Persian with whom I was acquainted in Cairo, named Abu-l-Ḳásim, a +native of Jeelán, then superintendent of Moḥammad ´Alee'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 @@ -1371,27 +1331,27 @@ was his wife; that she was a jinneeyeh; and that she would always thenceforward visit him in the form of any females whom he might chance to desire.</p> -<p>The Zbaah, which is a whirlwind that raises the sand or dust in the +<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! y mashoom!) as<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> the +Ḥadeed!), or, "Iron! thou unlucky!" (Ḥadeed! yá mashoom!) as<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> the Jinn are supposed to have a great dread of that metal: or they exclaim, -"God is most great!" (Allhu akbar!).<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> A similar superstition +"God is most great!" (Alláhu akbar!).<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> A similar superstition prevails with respect to the water-spout at sea, as may be seen in the -adventures of King Shahriyr in the introduction to the "Thousand and +adventures of King Shahriyár in the introduction to the "Thousand and One Nights."</p> <p>It is believed that the chief abode of the Jinn is in the Mountains of -Ḳf, which are supposed to encompass the whole of our earth. But they +Ḳáf, which are supposed 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, ovens, ruined houses, market-places, the junctures of roads, the sea, and rivers. The Arabs, therefore, when they pour water on the ground, or enter a bath, or let down a bucket into a well, and on various other occasions, say "Permission!" or "Permission, -ye blessed!" (Destoor! or Destoor y mubrakeen!<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a>)The evil spirits +ye blessed!" (Destoor! or Destoor yá mubárakeen!<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</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 @@ -1405,14 +1365,14 @@ 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 -muddin, the mizmr (a musical pipe, <i>i.e.</i> any musical instrument); his -Ḳur-n, poetry; his written character, the marks made in +muëddin, the mizmár (a musical pipe, <i>i.e.</i> any musical instrument); his +Ḳur-án, poetry; his written character, the marks made in geomancy;<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> his speech, falsehood; his snares, women.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a></p> <p>That particular Jinn presided over particular places was an opinion of -the early Arabs. It is said in the Ḳur-n, "And there were certain +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_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> In the Commentary -of the Jelleyn, I find the following remark on these words:—"When they +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, @@ -1431,7 +1391,7 @@ the form of a serpent.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href=" <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 Ramaḍn, and pilgrimage to Mekkeh and Mount Araft; but in +month of Ramaḍán, and pilgrimage to Mekkeh and Mount ´Arafát; but in the performance of these duties they are generally invisible to human beings.<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a></p> @@ -1439,7 +1399,7 @@ beings.<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48 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 above. No man ever -obtained such absolute power over the Jinn as Suleymn Ibn Dood +obtained such absolute power over the Jinn as Suleymán Ibn Dáood (Solomon, the son of David).<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> 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 @@ -1448,15 +1408,15 @@ and partly of iron. With the brass he stamped his written commands to the good Jinn; with the iron (for the reason before mentioned, p. <a href="#Page_36">36</a>), 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_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> and, as is generally -said, over the wild beasts. His Wezeer, ṣaf the son of Barkhiy, is +said, over the wild beasts. His Wezeer, Áṣaf 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, Suleymn +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 Suleymn is given to the +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.</p> @@ -1472,7 +1432,7 @@ 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_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a> -During the month of Ramaḍn, the evil Jinn are believed to be +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_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a></p> @@ -1482,7 +1442,7 @@ 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 -Sheyṭn or evil Jinnee, that eats men; and is also described by some +Sheyṭán 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 human beings, and of various animals, and<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> in many monstrous shapes; to haunt burial-grounds and other sequestered @@ -1495,7 +1455,7 @@ 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_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a></p> -<p>Another opinion stated by him is this: that when the Sheyṭns attempt +<p>Another opinion stated by him is this: that when the Sheyṭáns 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), are converted into crocodiles; @@ -1503,11 +1463,11 @@ 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_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</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-Islm, and struck it with his sword. It appears that "Ghool" +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<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> above described: the male is called "Ḳuṭrub." It is said that -these beings, and the Ghaddr or Gharrr, and other similar creatures +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 @@ -1515,61 +1475,61 @@ that they sprang from an egg.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a to men in the deserts, in various forms, converses with them, and sometimes yields herself to them.</p> -<p>The Seạlh, or Saạlh, is another demoniacal creature, described +<p>The Seạláh, or Saạláh, is another demoniacal creature, described 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 Iṣfahn asserted +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 Seạlh would cry out, "Come to my help, for the +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 deenrs, and he shall receive them!" but the people knowing that -it was the cry of the Seạlh, no one would liberate it; and so the +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_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a>—An island in the sea of Eṣ-Ṣeen (China) is<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> -called "the Island of the Seạlh," by Arab geographers, from its +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 creatures of hideous forms, supposed to be Sheyṭans, the offspring of human beings and Jinn, who eat men.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a></p> -<p>The Ghaddr, or Gharrr,<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> is another creature of a similar nature, +<p>The Ghaddár, or Gharrár,<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> is another creature of a similar nature, described as being found in the borders of El-Yemen, and sometimes in -Tihmeh, and in the upper parts of Egypt. It is said that it entices a +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_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a></p> -<p>The Delhn is also a demoniacal being, inhabiting the islands of the +<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 Delhn once attacked a ship in the sea, and desired to take the crew; +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_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a></p> <p>The Shiḳḳ is another demoniacal creature,<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> having the form of half a human being (like a man divided longitudinally); and it is believed -that the Nesns is the offspring of a Shiḳḳ and of a human being. +that the Nesnás is the offspring of a Shiḳḳ and of a human being. The former appears to travellers; and it was a demon of this kind who -killed, and was killed by, Alḳamah, the son of Ṣafwn, the son of +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 Nesns (above mentioned) is described as resembling half a human +<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_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> -It is said that it is found in Ḥaḍramt as well as El-Yemen; and +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 Ḥaḍramt, it is added, +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 Nesns, which cried +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_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> A race of people whose head is in the breast, is described as inhabiting an island called -Jbeh (supposed to be Java), in the Sea of El-Hind (India).<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> A kind -of Nesns<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> is also described as inhabiting the Island of Rj, in the Sea +Jábeh (supposed to be Java), in the Sea of El-Hind (India).<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> A kind +of Nesnás<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> is also described as inhabiting the Island of Ráïj, in the Sea of Eṣ-Ṣeen (China), and having wings like those of the bat.<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a></p> -<p>The Htif is a being that is heard, but not seen; and is often +<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> @@ -1579,28 +1539,28 @@ of the Arabs, and the Muslims in general, learned as well as vulgar.</p> <div class="footnotes"><h3>FOOTNOTES:</h3> -<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> Mir-t ez-Zemn (MS. in my possession)—a great history +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> Mir-át ez-Zemán (MS. in my possession)—a great history whose author lived in the thirteenth century of our era. See also Ḳur. v. 65.</p></div> -<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Mir-t ez-Zemn. Ḳur. lv. 14. The word which signifies +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Mir-át ez-Zemán. Ḳur. lv. 14. The word which signifies "a smokeless fire" has been misunderstood by some as meaning "the flame -of fire:" El-Jheree (in the Ṣiḥḥ) renders it rightly; and -says that of this fire was <i>the</i> Sheyṭn (Iblees) created.</p></div> +of fire:" El-Jóheree (in the Ṣiḥáḥ) renders it rightly; and +says that of this fire was <i>the</i> Sheyṭán (Iblees) created.</p></div> -<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Ḳur. xv. 27; and Commentary of the Jelleyn.</p></div> +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Ḳur. xv. 27; and Commentary of the Jeláleyn.</p></div> -<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Ḳur. xxvii. 10; and xxviii. 31; and the Jelleyn.</p></div> +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Ḳur. xxvii. 10; and xxviii. 31; and the Jeláleyn.</p></div> -<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> Ḳur. lv. 39, 74; and the Jelleyn.</p></div> +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> Ḳur. lv. 39, 74; and the Jeláleyn.</p></div> -<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Ikrimeh, from Ibn-Abbs, in the Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> ´Ikrimeh, from Ibn-´Abbás, in the Mir-át ez-Zemán.</p></div> -<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Mujhid, from the same, ibid.</p></div> +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Mujáhid, from the same, ibid.</p></div> -<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Hence the appellations of "Jinn" and "Jnn."</p></div> +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Hence the appellations of "Jinn" and "Jánn."</p></div> -<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Tradition from the Prophet, in the Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Tradition from the Prophet, in the Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Ibid.</p></div> @@ -1609,40 +1569,40 @@ obeisance to a superior being.</p></div> <div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> Ḳur. xviii. 48.</p></div> -<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Eṭ-Ṭabaree, quoted in the Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Eṭ-Ṭabaree, quoted in the Mir-át ez-Zemán.</p></div> -<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Ḳur. vii. 11; and xxxviii. 77.</p></div> -<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Mir-át ez-Zemán.</p></div> -<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> El-Ḥasan El-Baṣree, in the Mir-t ez-Zemn. My +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</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_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> Mujhid, quoted by El-Ḳazweenee.</p></div> +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> Mujáhid, quoted by El-Ḳazweenee.</p></div> -<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> Mujhid, from Ibn-Abbs, in the Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> Mujáhid, from Ibn-´Abbás, in the Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> El-Ḥasan El-Baṣree, ibid.</p></div> -<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Ikrimeh, from Ibn-Abbs, ibid.</p></div> +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> ´Ikrimeh, from Ibn-´Abbás, ibid.</p></div> -<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Mishkt el-Maṣbeeḥ, ii. 314.</p></div> +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Mishkát el-Maṣábeeḥ, ii. 314.</p></div> <div class="footnote"><p><a name="Footnote_39a_39a" id="Footnote_39a_39a"></a><a href="#FNanchor_39a_39a"><span class="label">[39a]</span></a> Ibid. ii. 311, 312.</p></div> -<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> Mir-t ez-Zemn. See above, p. <a href="#Page_18">18</a>.</p></div> +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> Mir-át ez-Zemán. See above, p. <a href="#Page_18">18</a>.</p></div> <div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> Modern Egyptians, ch. x.</p></div> <div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Ibid.</p></div> -<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Sale, in a note on chap. xv. of the Ḳur-n.</p></div> +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Sale, in a note on chap. xv. of the Ḳur-án.</p></div> <div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> So I translate the word "khaṭṭ;" but in -Es-Suyooṭee's Nuzhet el-Mutammil wa-Murshid el-Mutahhil, section 7, +Es-Suyooṭee's 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> @@ -1663,10 +1623,10 @@ quoted.</p></div> <div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> El-Ḳazweenee.</p></div> -<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> El-Jḥiz (Amr Ibn-Baḥr).</p></div> +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> El-Jáḥiz (´Amr Ibn-Baḥr).</p></div> <div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> Tradition from Wahb Ibn-Munebbih, quoted in the account of -the early Arabs in the Mir-t ez-Zemn.</p></div> +the early Arabs in the Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> El-Ḳazweenee.</p></div> @@ -1675,19 +1635,19 @@ the early Arabs in the Mir-t ez-Zemn.</p></div> <div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Its name is written differently in two different MSS. in my possession.</p></div> -<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> El-Ḳazweenee, and Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> El-Ḳazweenee, and Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> El-Ḳazweenee. In my MS. of Ibn-El-Wardee, I find the -name written "Dahln." He mentions an island called by this name, in the -Sea of Omn; and describes its inhabitants as cannibal Sheyṭns, +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. There is -also an inferior class of the Jinn, termed El-Ghowwṣah, that is, the +also an inferior class of the Jinn, termed El-Ghowwáṣah, that is, the Divers or Plungers in the seas.</p></div> -<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> El-Ḳazweenee, in the khtimeh [or epilogue] of his +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> El-Ḳazweenee, in the khátimeh [or epilogue] of his work.</p></div> -<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> Ibn-El-Wardee.</p></div> @@ -1717,12 +1677,12 @@ governor or coryphaeus 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-Ghs, or -Ḳuṭb el-Ghth (the Ḳuṭb of Invocation for Help), etc.; and<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> -simply, El-Ghs.<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> The orders under the rule of this chief are called -Omud (or Owtd), Akhyr, Abdl, Nujaba, and Nuḳaba: I name them +distinguished by other appellations: he is called Ḳuṭb el-Ghós, or +Ḳuṭb el-Ghóth (the Ḳuṭb of Invocation for Help), etc.; and<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> +simply, El-Ghós.<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> The orders under the rule of this chief are called +´Omud (or Owtád), Akhyár, Abdál, Nujaba, and Nuḳaba: I name them according to their precedence.<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> Perhaps to these should be added an -inferior order called Aṣḥb ed-Darak, <i>i.e.</i> "Watchmen," or +inferior order called Aṣḥáb ed-Darak, <i>i.e.</i> "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 @@ -1740,14 +1700,14 @@ 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 "karmeh" +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 Ilys (Elias), are both believed to have been -Ḳuṭbs, and the latter is called in the Ḳur-n an apostle; but +<p>El-Khiḍr and Ilyás (Elias), 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 Ilys is commonly believed to invest the successive +still living; and Ilyás is commonly believed to invest the successive Ḳuṭbs. The similarity of the miracles ascribed to the Ḳuṭbs to those performed by Elias or Elijah, I have remarked in a former work.<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a> Another miracle, reminding us of the mantle of Elijah in the @@ -1765,15 +1725,15 @@ 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 riwḳ of the Jabart (of which he was the +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_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a></p> <p>From many stories of a similar kind that I have read, I select the<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> following as a fair specimen: it is related by a very celebrated saint, -Ibrheem El-Khowwṣ.—"I entered the desert [on pilgrimage to Mekkeh -from El-Irḳ], and there joined me a man having a belt round his +Ibráheem El-Khowwáṣ.—"I entered the desert [on pilgrimage to Mekkeh +from El-´Iráḳ], 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 @@ -1792,12 +1752,12 @@ 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<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> which he died, and I buried him in [the -cemetery] El-Maạl." "And God," says the author from whom I take this +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_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a></p> -<p>The saint above mentioned was called "El-Khowwṣ" (or the maker of +<p>The saint above mentioned was called "El-Khowwáṣ" (or the maker of palm-leaf baskets, etc.) 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 @@ -1823,7 +1783,7 @@ 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 +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 @@ -1834,40 +1794,40 @@ 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<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> -conveyed to his distressed father at Baghdd.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a></p> +conveyed to his distressed father at Baghdád.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</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 deenrs (a sum incredible, and probably a mistake for +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_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a></p> -<p>Shh El-Karmnee, another celebrated saint, had a beautiful daughter, -whom the Sulṭn of his country sought in marriage. The holy man +<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-n, and is amply endowed with beauty. Dost thou +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<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -am Shh the son of Shujạ El-Karmnee: give me the dirhems that thou +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 izr, and went out. Her husband said, "Now I -perceive that the daughter of Shh El-Karmnee is displeased with my +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_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a></p> -<p>One of my friends in Cairo, Abu-l-Ḳsim of Jeeln, entertained me +<p>One of my friends in Cairo, Abu-l-Ḳásim of Jeelán, 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 @@ -1898,16 +1858,16 @@ 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 Baghddee<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> pitcher, that I may know it to be from +water be in a green Baghdádee<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> pitcher, that I may know it to 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 Baghddee pitcher of water, and said to him, 'Give me to +bearing a green Baghdádee 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!"</p> <p>Rejoicing in this miracle, as a proof of his having attained to a degree -of wilyeh (or saintship), and refreshed by the water, he continued his +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 @@ -1917,7 +1877,7 @@ 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 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-Ḳsim! O Jeelnee! Come +foremost, called out to him by name, "O Abu-l-Ḳásim! O Jeelánee! 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,<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> and remained stationary until the deceiver with his attendants had passed on and were @@ -1931,7 +1891,7 @@ 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, 'L ilha illa-llh' (There is no deity but God); and let not +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!"</p> @@ -1947,8 +1907,8 @@ was: I saw it distinctly. Encouraged by this vision, I continued my task for three nights and days without intermission, neither eating nor 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, 'L ilha -illa-llh;' and whenever a fly entered the tomb, it formed these words +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 one of them @@ -1990,17 +1950,17 @@ education put great faith, affected to have a particular regard for me. He<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> 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 sha-llh" (or "if it be the will of God"), I must +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 last 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 Psha's booksellers, a reputed +as I was sitting in the shop of the Pásha'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 +respecting me, past, present, and to come. He is called the sheykh ´Alee el-Leythee. 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 @@ -2014,12 +1974,12 @@ affliction," he continued, "may be 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 Rejeb, of Rejeb, the holy Rejeb, are very great. I wanted to ask thee for something to-day; but I feared, I feared -greatly. Thou must be invested with the wilyeh [<i>i.e.</i> be made a +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 Muṣṭaf El-Mundee and the sheykh El-Bahee.<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a> +to the sheykh Muṣṭafà El-Munádee and the sheykh El-Baháee.<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</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 Ftiḥah; after which he added, "I have admitted thee my +repeated the Fátiḥah; 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 @@ -2054,22 +2014,22 @@ and law even in the cases of saints; but<span class="pagenum"><a name="Page_64" superstition prevents their punishment.</p> <p>During the occupation of Egypt by the French, the Commander-in-chief, -Menou, applied to the sheykhs (or Ulam) of the city for their opinion +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 wilyeh, relied upon as saints by the +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 Mristn (or hospital and +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_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a></p> <p>Of reputed saints of this kind, thus writes an enlightened poet, -El-Bedree El-Ḥijzee:—</p> +El-Bedree El-Ḥijázee:—</p> <div class="poem"> "Would that I had not lived to see every fool esteemed among men @@ -2092,13 +2052,13 @@ their favour."<br /> </div> <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-Thnee, 1214). A brief history of this person will not be here +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 +<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 @@ -2108,11 +2068,11 @@ 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 izr (or large cotton veil thrown over the +covered at first with her izár (or large cotton veil thrown over the head and<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> 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 +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 @@ -2132,18 +2092,18 @@ Arabic, and sometimes in Turkish, while many persons among her audience would kiss her hands to derive a blessing. After having persevered<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> 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 Ḳḍee, and were seized by a Turkish officer there residing, -named Jaạfar Kshif, who, having brought them into his house, gave +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 Mristn and there confined her, and set at large 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 awhile confined in -the Mristn, and when liberated lived alone as a sheykhah, believed 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 +<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 @@ -2167,9 +2127,9 @@ 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-Sharbee, in the quarter of the Ezbekeeyeh, made for him a +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-n, +grave, and frequently repaired thither with readers of the Ḳur-án, munshids 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<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> @@ -2178,7 +2138,7 @@ 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_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</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-n, in white characters, surrounding it. 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 @@ -2198,7 +2158,7 @@ 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-n, which form a band around it. Many buildings of the +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 @@ -2218,10 +2178,10 @@ they visit the tombs of their relations. The visitor 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-n (the -Ftiḥah) standing before one or each of its four sides. Some visitors -repeat also the chapter of Y-Seen (the 36th), or employ a person to -recite this, or even the whole of the Ḳur-n, for hire. The reciter +kisses; and recites the opening chapter of the Ḳur-án (the +Fátiḥah) standing before one or each of its four sides. Some visitors +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. The reciter afterwards declares that he transfers the merit of this work to the soul of the deceased saint. Any private petition the visitor offers up on his own account, imploring a favourable answer for the sake of the saint, or @@ -2233,22 +2193,22 @@ kiss the hand thus honoured.</p> <p>The great periodical or annual festivals are observed with additional ceremonies, and by crowds of visitors. These are called Moolids (more -properly Mlids), and are held on the anniversary of the birth of the +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-n in and near the tomb during the day; and others, +recite the Ḳur-án in and near the tomb during the day; and others, chiefly darweeshes, employ<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> themselves during the night in performing zikrs, which consist in repeating the name of God, or the profession of his unity, etc., 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 ny, which is a kind of flute, or the arghool, which +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 sweetmeats, 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 visitors to the great moolids of the Seyyid Aḥmad -El-Bedawee at Ṭanṭ in the Delta of Egypt, which are great fairs +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 @@ -2258,21 +2218,21 @@ 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.<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> The Imm Aboo-Bekr +until after the second century of the Flight.<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> 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-n, and, after a munshid had recited some poetry, would dance and +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-n or the Traditions of the Prophet, but invented by those +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 -Sulṭn and his vicegerents to prevent such persons from entering the +Sulṭán 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 Imms of the Muslims.<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> Some eminent doctors, however, have +the Imáms of the Muslims.<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> Some eminent doctors, however, have contended for the lawfulness of these practices.</p> <p>The following is an account of a Zikr I myself witnessed. The zikkeers @@ -2284,15 +2244,15 @@ 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 ny. I procured a small seat of +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 "mejlis," of the zikr; which act commenced at about three o'clock, Muslim time (or three hours after sunset), and continued two hours.</p> -<p>The performers began by reciting the opening chapter of the Ḳur-n, -all together, their sheykh, or chief, first exclaiming, "El-Ftiḥah!" +<p>The performers began by reciting the opening chapter of the Ḳur-án, +all together, their sheykh, or chief, first exclaiming, "El-Fátiḥah!" They then chanted the following words:—"O God, bless our lord Moḥammad among the former generations; and bless our lord Moḥammad among the latter generations; and bless our lord Moḥammad in every @@ -2300,27 +2260,27 @@ 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<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> 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 Othmn and Alee, and with all the favourites of God. God is our +masters, those persons of illustrious estimation, Aboo-Bekr and ´Omar +and ´Othmán 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 Ftiḥah, but silently. This form of prefacing the zikr is +recited the Fátiḥah, but silently. This form of prefacing the zikr is commonly used by almost all orders of darweeshes in Egypt.</p> <p>The performers now began the zikr itself. Sitting in the manner above -described, they chanted, in slow measure, "L ilha illa-llh" ("There +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: 900px;"> <img src="images/music1.png" width="900" height="338" alt="" /> -<span class="caption">L ilha illa-llh. L ilha illa-llh. L ilha -illa-llh.</span> +<span class="caption">Lá iláha illa-lláh. Lá iláha illa-lláh. Lá iláha +illa-lláh.</span> </div> -<p>bowing the head and body twice in each repetition of "L ilha -illa-llh." Thus they continued about a quarter of an hour; and then, +<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<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> of time, they repeated the same words to the same air, but in a quicker measure and with correspondingly quicker motions. In the mean time, the munshids frequently sang to the same (or @@ -2336,8 +2296,8 @@ first very slowly, then quickly. The air was as follows:—</p> <div class="figcenter" style="width: 900px;"> <img src="images/music2.png" width="900" height="289" alt="" /> -<span class="caption">L ilha illa-llh. L ilha illa-llh. L ilha -illa-llh.</span> +<span class="caption">Lá iláha illa-lláh. Lá iláha illa-lláh. Lá iláha +illa-lláh.</span> </div> <p>Then they repeated these words again, to the following air, in the same @@ -2345,17 +2305,17 @@ manner:</p> <div class="figcenter" style="width: 900px;"> <img src="images/music3.png" width="900" height="148" alt="" /> -<span class="caption">L ilha illa-llh. L ilha illa-llh.</span> +<span class="caption">Lá iláha illa-lláh. Lá iláha illa-lláh.</span> </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<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> standing, they repeated these words in a very deep and hoarse tone, -laying the principal emphasis upon the word "L" and the penultimate +laying the principal emphasis upon the word "Lá" and the penultimate syllable of the following words, and uttering apparently with a considerable effort: the sound much resembled that which is produced by beating the rim of a tambourine. Each zikkee turned his head alternately -to the right and left at each repetition of "L ilha illa-llh." One of +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 @@ -2373,7 +2333,7 @@ the performance for the munshids. The zikkeers receive no pay.</p> <p>The most approved<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> 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-n. Three or more persons of 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 @@ -2381,19 +2341,19 @@ themselves to religion and law, are the persons most commonly thus employed. Their mode of recitation is a peculiar kind of chanting, 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-n: the reciters usually accomplish the greater portion of +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-n are performed on +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>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-n<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> in his house in that city, and then went up into his +of Moḥammad ´Alee hired a large party of men to perform a recital of +the Ḳur-án<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> 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 inchastity. The religious ceremony was designed as preparatory to this act, though the punishment of the woman was contrary @@ -2401,8 +2361,8 @@ 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. Suleymn Agha, the -Silḥdr, being occupied in directing the building of a public +scale, occurred in the same city shortly after. Suleymán Agha, 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 was necessary that he should purchase two houses adjoining the @@ -2418,58 +2378,58 @@ died before I quitted Egypt.</p> <div class="footnotes"><h3>FOOTNOTES:</h3> <div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> D'Ohsson (i. 315, 316) asserts the Ḳuṭb to be the -chief minister of the Ghs; and gives an account somewhat different from +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_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> It is said that "the Nuḳaba are three hundred; the -Nujaba, seventy; the Abdl, forty; the Akhyr, seven; the Omud, four; -the Ghs [as before mentioned], one. The Nuḳaba reside in El-Gharb -[Northern Africa to the west of Egypt]; the Nujaba, in Egypt; the Abdl, -in Syria; the Akhyr travel about the earth; the Omud, in the corners -of the earth; the abode of the Ghs is at Mekkeh. In an affair of need, +Nujaba, seventy; the Abdál, forty; the Akhyár, seven; the ´Omud, four; +the Ghós [as before mentioned], one. The Nuḳaba reside in El-Gharb +[Northern Africa to the west of Egypt]; the Nujaba, 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 Nuḳaba implore relief for the people; then, the Nujaba; then, the -Abdl; then, the Akhyr; then, the Omud; and if their prayer be not -answered, the Ghs implores, and his prayer is answered." -(El-Isḥḳee's History, preface.)—This statement, I find, rests on -the authority of a famous saint of Baghdd Aboo-Bekr El-Kettnee, who -died at Mekkeh, in the year of the Flight, 322. (Mir-t ez-Zemn, events +Abdál; then, the Akhyár; then, the ´Omud; and if their prayer be not +answered, the Ghós implores, and his prayer is answered." +(El-Isḥáḳee'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 that year).</p></div> <div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> Modern Egyptians, ch. x.</p></div> <div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</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 Rifah, the -seyyid Abd-El-Ḳdir El-Jeelnee, the seyyid Aḥmad El-Bedawee, and -the seyyid Ibrheem Ed-Dsooḳee, the founders of the four orders of -darweeshes most celebrated among the Arabs, called Rifeeyeh, -Ḳdireeyeh, Aḥmedeeyeh, and Barhimeh.</p></div> +Ḳuṭbs" is given in Egypt to the seyyid Aḥmad Rifá´ah, the +seyyid ´Abd-El-Ḳádir El-Jeelánee, the seyyid Aḥmad El-Bedawee, and +the seyyid Ibráheem Ed-Dásooḳee, 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_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> El-Jabartee's History, vol. i., obituary of the year 1188.</p></div> -<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> Mir-t ez-Zemn, events of the year 291.</p></div> +<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> Mir-át ez-Zemán, events of the year 291.</p></div> -<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> Mir-t ez-Zemn, 1. 1.</p></div> +<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> Mir-át ez-Zemán, 1. 1.</p></div> -<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Mir-t ez-Zemn, events of the year 218.</p></div> +<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Mir-át ez-Zemán, events of the year 218.</p></div> <div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> Ibid., events of the year 334.</p></div> -<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> Es-Suyooṭee's Nuzhet el-Mutammil, section 4.</p></div> +<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> Es-Suyooṭee's Nuzhet el-Mutaämmil, section 4.</p></div> <div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> These are two very celebrated welees.</p></div> <div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> El-Jabartee's History, vol. iii., events of the month of -Shaạbn, 1215 (<span class="smcap">A.D.</span> 1800-1801).</p></div> +Shaạbán, 1215 (<span class="smcap">A.D.</span> 1800-1801).</p></div> <div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</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-Thnee, 1214.</p></div> +eth-Thánee, 1214.</p></div> -<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> El-Isḥḳee, reign of El-Mutawekkil. Cp. De Sacy, +<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> El-Isḥáḳee, reign of El-Mutawekkil. Cp. De Sacy, Chrest. Arabe, i. 122, 123 (2nd ed.).</p></div> <div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> The zikr here described was performed near the tomb of a @@ -2506,20 +2466,20 @@ objects of desire.</p> all but freethinkers as true;<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> the other natural, and denounced by the more religious and enlightened as deceptive.</p> -<p>I. Spiritual magic, which is termed er-Rooḥnee (vulg. Rowḥnee), +<p>I. Spiritual magic, which is termed er-Rooḥánee (vulg. Rowḥánee), chiefly depends upon the virtues of certain names of God and passages -from the Ḳur-n, and the agency of Angels and Jinn. It is of two -kinds: High and Low (Ilwee and Suflee), or Divine and Satanic -(Raḥmnee, <i>i.e.</i> relating to "the Compassionate," and Sheyṭnee).</p> +from the Ḳur-án, and the agency of Angels and Jinn. It is of two +kinds: High and Low (´Ilwee and Suflee), or Divine and Satanic +(Raḥmánee, <i>i.e.</i> relating to "the Compassionate," and Sheyṭánee).</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, Suleymn (Solomon) subjected to his dominion +engraved on his seal-ring, Suleymán (Solomon) subjected to his dominion the Jinn and the birds and the winds. By pronouncing it, his minister -ṣaf, also, transported in an instant to the presence of his +Áṣaf, also, transported in an instant to the presence of his sovereign in Jerusalem the throne of the Queen of Sheba.<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</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, @@ -2528,7 +2488,7 @@ 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<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> certain invocations. Of such names and invocations, together with words unintelligible to the uninitiated in this science, passages from the -Ḳur-n, mysterious combinations of numbers, and peculiar diagrams and +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: @@ -2540,9 +2500,9 @@ 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.</p> -<p>Bbil, or Babel, is regarded by the Muslims as the fountain head of the +<p>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 Hroot and Mroot, who are there +to mankind by two fallen angels, named Hároot and Mároot, who are there suspended by the feet in a great pit closed by a mass of rock. 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, @@ -2553,15 +2513,15 @@ former. But they were sent down not merely to experience 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_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a> The celebrated traditionist, Mujhid, is +be not an unbeliever.'"<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</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. -Mujhid had been previously charged by the Jew not to mention the name +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 Mujhid and his guide +almost broke the irons which confined them, and Mujáhid and his guide fled back in consternation.<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a></p> <p>Enchantment, which is termed es-Seḥr, is almost universally @@ -2583,7 +2543,7 @@ 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.</p> -<p>Divination, which is termed el-Kihneh, is pronounced on the highest +<p>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<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> by all Muslims. According to an assertion of the Prophet, what a fortune-teller says may sometimes be true; because one of the Jinn @@ -2593,7 +2553,7 @@ 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_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> It is -said that "the diviner obtains the services of the Sheyṭn by magic +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 @@ -2609,36 +2569,36 @@ Muslims regard it as a branch of natural magic.<a name="FNanchor_87_87" id="FNan <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 Kihneh is Astrology, which is called Ilm en-Nujoom. +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, etc.; but more frequently by the Persians and Turks. The Prophet pronounced -astrology to be a branch of magic.<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> Another branch of Kihneh is +astrology to be a branch of magic.<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> Another branch of Kiháneh is Geomancy, called Ḍarb er-Raml;<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> 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-Eyfeh, -is a third branch of Kihneh; being divination or auguration chiefly<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> +chiefly founded on astrology. The science called ez-Zijr, or el-´Eyáfeh, +is a third branch of Kiháneh; being divination or auguration chiefly<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> from the motions and positions or postures of birds or of gazelles and -other beasts of the chase. Thus what was termed a Sniḥ, that is, +other beasts of the chase. Thus what was termed a Sániḥ, 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 Briḥ, +spectator, was esteemed among the Arabs as of good omen; and a Báriḥ, or an animal of this kind with its left side towards the spectator, was -held as inauspicious.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> El-Ḳiyfeh, under which term are included -Chiromancy and its kindred sciences, is a fourth branch of Kihneh. -Et-Teful, or the taking an omen, particularly a good one, from a name +held as inauspicious.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> El-Ḳiyáfeh, under which term are included +Chiromancy and its kindred sciences, is a fourth branch of Kiháneh. +Et-Tefául, 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.</p> -<p>The taking a fl, or omen, from the Ḳur-n is generally held to be +<p>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 Sulṭn quitting his palace with his troops, a standard happened to -strike a "thureiy" (a cluster of lamps, so called from resembling the +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_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> The -interpretation of dreams,<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> termed Taạbeer el-Menmt, must also be +interpretation of dreams,<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> termed 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 @@ -2654,7 +2614,7 @@ inauspicious.</p> <p>This firm belief in dreams 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-Ṭanṭwee, +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> @@ -2695,7 +2655,7 @@ 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 +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, @@ -2746,22 +2706,22 @@ 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 -Ḳbeel (Cain) killed Hbeel (Abel); the fifth, on which God cast down +Ḳábeel (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 (Joseph) was<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> cast into the well; the thirteenth, on which God took away the wealth of Eiyoob (Job), and afflicted him, and took -away the kingdom from Suleymn (Solomon), and on which the Jews killed +away the kingdom from Suleymán (Solomon), and on which the Jews killed the prophets; the sixteenth, on which God exterminated and buried the people of Looṭ (Lot), and transformed three hundred Christians into -swine and Jews into apes, and on which the Jews sawed asunder Zekeriy +swine and Jews into apes, and on which the Jews sawed asunder Zekeriyà (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 (Nimrod) killed seventy women, and cast El-Khaleel (Abraham) into the fire, and on which was slaughtered -the camel of Ṣliḥ; and the twenty-fifth, on which the suffocating +the camel of Ṣáliḥ; and the twenty-fifth, on which the suffocating wind was sent upon the people of Hood.<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a></p> -<p>II. Natural magic, which is called es-Seemiy, is regarded by most +<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 @@ -2774,19 +2734,19 @@ 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-Keemiy) is a branch of natural magic. It is +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 -Ṣdoomeh, who flourished somewhat more than sixty years ago.<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> +Ṣádoomeh, who flourished somewhat more than sixty years ago.<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> 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 the excellent historian of Modern Egypt. This author mentions the sheykh -Ṣdoomeh as an aged man of venerable appearance who derived his +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 @@ -2794,7 +2754,7 @@ causing them to appear to other persons, even to the blind, as men acquainted with him informed the historian. His contemporaries, says<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> this writer, entertained various opinions respecting him; but, among them, a famous grammarian and general scholar, the sheykh Ḥasan -El-Kafrwee, regarded him as a first-rate saint, who performed evident +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.</p> @@ -2803,7 +2763,7 @@ increased until he was induced to try an unlucky experiment.</p> 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 -Ṣdoomeh, and that he had written this charm to attract to her the +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, put him to death, and throw him into the Nile; which was done.<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a> But the manner in which the seizure was made, as related @@ -2813,7 +2773,7 @@ was stretched forth for this purpose was instantly paralyzed, through a spell muttered by the magician;<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> 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 Ṣdoomeh's miracles, the following +<p>Of the stories related to me of Ṣádoomeh's miracles, the following will serve as a 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 @@ -2826,7 +2786,7 @@ 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 Ṣdoomeh still by his side.</p> +plain, with Ṣádoomeh still by his side.</p> <p>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; @@ -2836,14 +2796,14 @@ effected by the operation of the Jinn.</p> <div class="footnotes"><h3>FOOTNOTES:</h3> -<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> Ḳur. xxvii. 40; and Commentary of the Jelleyn.</p></div> +<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> Ḳur. xxvii. 40; and Commentary of the Jeláleyn.</p></div> <div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> Ḳur. ii. 96.</p></div> -<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> El-Ḳazweenee, account of the well of Bbil, in his -Ajab el-Makhlooḳt.</p></div> +<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> El-Ḳazweenee, account of the well of Bábil, in his +´Ajaïb el-Makhlooḳát.</p></div> -<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> See Mishkt el-Maṣbeeḥ, ii. 374.</p></div> +<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> See Mishkát el-Maṣábeeḥ, ii. 374.</p></div> <div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> "Talisman," is a corruption of the Arabic word "ṭalsam." I write this latter word in accordance with the manner in @@ -2859,40 +2819,40 @@ it is deposited; a third, by being rubbed, procures the presence and services of a Jinnee.</p></div> <div class="footnote"><p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> -See Mishkt el-Maṣbeeḥ, ii. 384 ff.; and above, <a href="#Page_33">33</a> +See Mishkát el-Maṣábeeḥ, ii. 384 ff.; and above, <a href="#Page_33">33</a> and <a href="#Page_38">38</a>.</p></div> -<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> Account of the early Arabs, in the Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> Account of the early Arabs, in the Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> 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," ch. xii., and in No. 117 of the <i>Quarterly Review</i>.</p></div> -<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> Mishkt el-Maṣbeeḥ, ii. 385.</p></div> +<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> Mishkát el-Maṣábeeḥ, ii. 385.</p></div> -<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Or Ḍarb er-Ramal, also called Ilm er-Raml. There are +<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Or Ḍarb er-Ramal, also called ´Ilm er-Raml. There are several treatises on Geomancy by Eastern writers: but I have not met with any of these; nor have I seen a geomantic tablet. I have only seen the mode of performing geomantic experiments upon paper. The invention of the science is ascribed by some to Idrees (Enoch), by some to Daniel, by some to Ham the son of Noah, and by others to Hermes Trismegistus.</p></div> -<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> Mir-t ez-Zemn, 1. 1.</p></div> +<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> Mir-át ez-Zemán, 1. 1.</p></div> -<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> El-Isḥḳee, in his account of the reign of -El-Moạtaṣim, the son of Hroon.</p></div> +<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> El-Isḥáḳee, in his account of the reign of +El-Moạtaṣim, the son of Hároon.</p></div> -<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> Mishkt el-Maṣbeeḥ, ii. 388.</p></div> +<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> Mishkát el-Maṣábeeḥ, ii. 388.</p></div> -<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> El-Isḥḳee, close of his account of the reign of +<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> El-Isḥáḳee, close of his account of the reign of El-Emeen.</p></div> <div class="footnote"><p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> I write in 1837.</p></div> <div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> El-Jabartee's History, account of the death of Yoosuf Bey in the year of the Flight 1191; and account of the death of the Sheykh -Ḥasan El-Kafrwee in the year 1202.</p></div> +Ḥasan El-Kafráwee in the year 1202.</p></div> </div> @@ -2911,7 +2871,7 @@ 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-n, and by assertions of their Prophet, which almost all +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 @@ -2921,7 +2881,7 @@ 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-n in which +above or below it. Thus is explained a passage of the Ḳur-án 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_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a></p> @@ -2937,16 +2897,16 @@ 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,<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> or separations, of different substances, seven of each kind; and then, Paradise, which -consists of seven stages, one above another; the first (Dr el-Jell, or -the Mansion of Glory), of white pearls; the second (Dr es-Selm, or the -Mansion of Peace), of ruby; the third (Jennet el-Ma-w, or the Garden of +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_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a> coral; the fifth (Jennet en-Naeem, or the -Garden of Delight), of white silver; the sixth (Jennet el-Firds, or the -Garden of Paradise), of red gold; and the seventh (Jennet Adn, or the +of Eternity), of green<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</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 last overlooking all the former, and canopied by the Throne of the -Compassionate (Arsh Er-Raḥmn). These several regions of Paradise +Compassionate (´Arsh Er-Raḥmán). These several regions of Paradise are described in some traditions as forming so many degrees, or stages, ascended by steps.</p> @@ -2976,13 +2936,13 @@ 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 Ḳf, which encircle the whole as a ring, and confine<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> +mountains called Ḳáf, which encircle the whole as a ring, and confine<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> 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 Yjooj and -Mjooj (Gog and Magog), and the rest to the remaining creatures:<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> +hundred to uninhabited desert, eighty to the country of Yájooj and +Májooj (Gog and Magog), and the rest to the remaining creatures:<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> nay, vast as these limits are, we must rather extend than contract them, unless we suppose some of the heroes of the "Thousand and One Nights" to travel by circuitous routes. Another tradition will suit us better, @@ -2999,24 +2959,24 @@ 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<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> central point, lies the country of the Christians or Franks, comprising the principal European nations; on the north, the -country of Yjooj and Mjooj, before mentioned, occupying, in the maps +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 (China); on the south-east, the sea or seas of El-Hind (India), and Ez-Zinj (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 Soodn, or Blacks; on the west is a +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.</p> <p>These <i>terrae incognitae</i> are the scenes of some of the greatest wonders described in the "Thousand and One Nights;" and are mostly peopled with -Jinn (Genii). On the Moḥeeṭ, or Circumambient Ocean, is the Arsh +Jinn (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-Ẓulumt, or, +often called "the Sea of Darkness" (Baḥr eẓ-Ẓulumát, or, Baḥr eẓ-Ẓulmeh). Under this name (and the synonymous appellation of el-Baḥr el-Muzlim) the Atlantic Ocean is described by the<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> author just mentioned; though, in the introduction to his work, he @@ -3024,40 +2984,40 @@ 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.</p> -<p>In the dark regions (Eẓ-Ẓulumt, from which, perhaps, the +<p>In the dark regions (Eẓ-Ẓulumát, from which, perhaps, the above-mentioned portion of the Moḥeeṭ takes its name),<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a> in the south-west quarter of the earth, according to the same author, is the Fountain of Life, of which El-Khiḍr<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a> 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 Ilys (Elias, Elijah), and whom some confound with St. +and identify with Ilyás (Elias, 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 Dhu-l-Ḳarneyn, who was a universal conqueror, but an equally doubtful -personage, contemporary with the patriarch Ibrheem (Abraham). +personage, contemporary with the patriarch Ibráheem (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 (which signifies "green"). The Prophet Ilys is also related to +name (which signifies "green"). The Prophet Ilyás 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 Ilys perambulates the mountains or deserts, and directs persons<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> +while Ilyás perambulates the mountains or deserts, and directs persons<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> who chance to be led astray by the Ghools: but at night they meet -together, and guard the rampart of Yjooj and Mjooj,<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a> to prevent +together, and guard the rampart of Yájooj and Májooj,<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</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.</p> -<p>The Mountains of Ḳf, which bound the Circumambient Ocean and form +<p>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-n as composed of green chrysolite, like the +interpreters of the Ḳur-án as composed of green chrysolite, like the green tint of the sky.<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a> It is the colour of these mountains, said the Prophet, that imparts a greenish hue to the sky. 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_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> Some say that beyond it are creatures unknown to any but -God:<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a> but the general opinion is, that the mountains of Ḳf +God:<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</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.</p> @@ -3066,7 +3026,7 @@ 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, etc.; the second is occupied by the suffocating wind that destroyed the infidel tribe of Ad; the third, by -the stones of Jahennem (or Hell), mentioned in the Ḳur-n in these +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_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</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 @@ -3076,7 +3036,7 @@ spears; the seventh, by Iblees and his troops.<a name="FNanchor_113_113" id="FNa 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 Ḳf communicate by means of veins or +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_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a> But there is another account, describing @@ -3100,7 +3060,7 @@ 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 -Kuyoot.<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> +Kuyootà.<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> But there was no support for the bull:<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> 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 @@ -3145,9 +3105,9 @@ 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.</p></div> -<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> Ḳur. lxv. 12, and Moḥammad's answers to Abd-Allah -Ibn-Selm, quoted by Ibn-El-Wardee (MS.); and Mekḥool, quoted by the -same author; and Mishkt el-Maṣbeeḥ, ii. 652, 653.</p></div> +<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> Ḳur. lxv. 12, and Moḥammad's answers to ´Abd-Allah +Ibn-Selám, quoted by Ibn-El-Wardee (MS.); and Mekḥool, quoted by the +same author; and Mishkát el-Maṣábeeḥ, ii. 652, 653.</p></div> <div class="footnote"><p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> Ibn-Esh-Shiḥneh (MS.).</p></div> @@ -3170,26 +3130,26 @@ Khiṭaṭ.</p></div> from its terrors and difficulties.</p></div> <div class="footnote"><p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> -[Cp. Lane's Selections from the Ḳur-n, 128 ff., 2nd ed. 1879.]</p></div> +[Cp. Lane's Selections from the Ḳur-án, 128 ff., 2nd ed. 1879.]</p></div> -<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> History of El-Khiḍr in the Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> History of El-Khiḍr in the Mir-át ez-Zemán.</p></div> <div class="footnote"><p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> El-Ḳazweenee.</p></div> -<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> Moḥammad's answers to Abd-Allah Ibn-Selm, quoted by +<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> Moḥammad's answers to ´Abd-Allah Ibn-Selám, quoted by Ibn-El-Wardee.</p></div> <div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> El-Ḳazweenee.</p></div> <div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> Ḳur. ii. 22, and lxvi. 6.</p></div> -<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> Mir-t ez-Zemn.</p></div> +<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> Mir-át ez-Zemán.</p></div> -<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> Tradition from the Prophet, recorded by Ibn-Abbs, and -quoted by Ibn-El-Wardee; and by El-Isḥḳee, in describing an +<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> Tradition from the Prophet, recorded by Ibn-´Abbás, and +quoted by Ibn-El-Wardee; and by El-Isḥáḳee, in describing an earthquake that happened in his lifetime. See also the next note.</p></div> -<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> In Ibn-Esh-Shiḥneh, "Kuyoothn;" the orthography of +<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> In Ibn-Esh-Shiḥneh, "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 @@ -3203,12 +3163,12 @@ bull.</p></div> between the bull and the fish.</p></div> <div class="footnote"><p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> Ed-Demeeree, on the authority of Wahb Ibn-Munebbih, -quoted by El-Isḥḳee, 1. 1.</p></div> +quoted by El-Isḥáḳee, 1. 1.</p></div> <div class="footnote"><p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> Ibn-El-Wardee.</p></div> -<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> [The other stages are Laẓ, El-Ḥuṭameh, Saeer, -Saḳar, Jeheem, and Ḥwiyeh.]</p></div> +<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> [The other stages are Laẓà, El-Ḥuṭameh, Sa´eer, +Saḳar, Jeheem, and Ḥáwiyeh.]</p></div> <div class="footnote"><p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> Ḳur. xxxix. 67.</p></div> @@ -3232,14 +3192,14 @@ abuse of infidels in verse is worse to them than arrows."<a name="FNanchor_123_1 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 Okḍh.</p> +fair of ´Okáḍh.</p> -<p>The fair of Okḍh "was not only a great mart +<p>The fair of ´Okáḍh "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<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> rhyming verse, and peacefully to contend for every kind of honour. This -fair was held in the district of Mekkeh, between Eṭ-Ṭf and +fair was held in the district of Mekkeh, between Eṭ-Ṭáïf and Nakhleh and was opened at the new moon of Dhu-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 @@ -3249,7 +3209,7 @@ certain epoch impose silence upon their animosities, so as tranquilly to sit beside 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_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a> who long, perhaps, had pursued in vain the -murderer,—meet him, accost him peacefully at Okḍh, and only +murderer,—meet him, accost him peacefully at ´Okáḍh, 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 @@ -3260,22 +3220,22 @@ continuance of the fair?</p> <p>"These embarrassing questions ... were determined [to a great degree],<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> during the age of Arab paganism, in a manner the simplest and most -refined: at the fair of Okḍh, the heroes were masked [or veiled]. +refined: at the fair of ´Okáḍh, 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 Imm.... The use of the +loud voice what is said in a lower tone by the Imám.... 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 Okḍh....</p> +begun and ended at ´Okáḍh....</p> <p>"It was in this congress of the Arab poets (and almost every warrior 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 Ḥejz, which +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_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a> The -Ḳur-n is regarded by the Arabs as an everlasting miracle, surpassing +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<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> their minds could hardly be adduced; unless it be their being capable of @@ -3285,12 +3245,12 @@ 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_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> It may be added, that the recitation or chanting of -the Ḳur-n is a favourite means of amusing the guests at modern +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, beginning with the triumph of the Mohammadan religion and extending to the -foundation of the Empire of Baghdd, the power of eloquence over 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 @@ -3299,10 +3259,10 @@ their conquerors, which consequently 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<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> 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 +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-Fid. The same author +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 @@ -3311,7 +3271,7 @@ though so large a proportion of them spoke a corrupt dialect. So 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 +´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, @@ -3323,25 +3283,25 @@ apparel.<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_ unjust monarch, but was reclaimed to a sense of his duty by the following means. 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-Mṣil, and an owl in -El-Baṣrah; and the owl of El-Mṣil demanded in marriage for her +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-Mṣil, 'at present; +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_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a></p> <p>In the most flourishing age of Arabic poetry and general literature and -science, beginning with the foundation of the Empire of Baghdd and -extending to the conquest of Egypt by the Othmnlee Turks, the +science, beginning with the foundation of the Empire of Baghdád and +extending to the conquest of Egypt by the ´Othmánlee Turks, the influence of eloquent and entertaining language upon the character of the Arab sovereigns was particularly exemplified, as the following anecdotes will show.</p> -<p>It is related by El-Aṣmaee that Hroon Er-Rasheed, at a grand fte -which he was giving, ordered the poet Abu-lAthiyeh to depict in verse +<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.<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> The poet began thus:—</p> @@ -3364,7 +3324,7 @@ the morning!" Then shalt thou know surely that thou hast been only in the midst of illusions." </div> -<p>Er-Rasheed wept; and Faḍl, the son of Yaḥy, said, "The Prince of +<p>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_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a></p> @@ -3411,34 +3371,34 @@ 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<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> gold-embroidered turbans, and sometimes to Emeers (or great military -officers) neck-rings or collars (called ṭḳs), some of which were +officers) neck-rings or collars (called ṭóḳs), some of which were set with jewels, as also bracelets and swords ornamented with precious -stones; and to Wezeers, instead of the ṭḳ, a necklace of +stones; and to Wezeers, instead of the ṭóḳ, a necklace of jewels.<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a></p> <p>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 Hroon Er-Rasheed, saw in it the following entry:—"Four +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 Yaḥy, the Wezeer." A few days after, he saw -beneath this written,—"Ten ḳeerṭs, the price of naphtha and -reeds, for burning the body of Jaạfar, the son of Yaḥy."<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a></p> +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 Jaạfar, the son of Yaḥyà."<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a></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-Ma-moon 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-Mowiyeh, one of the most learned persons of his time, previously<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> +Aboo-Mo´áwiyeh, one of the most learned persons of his time, previously<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> to his eating with him, to show his respect for science.<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a> We have already seen how a Khaleefeh ordered the mouth of a learned man to be filled with jewels. 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-Mustaeen, is said to +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_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a> A thousand pieces of gold @@ -3446,39 +3406,39 @@ 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.—Ḥammd, surnamed Er-Rwiyeh, or the famous +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 shown a contrary feeling towards his brother Hishm, +´Abd-El-Melik, and shown a contrary feeling towards his brother Hishám, fled, on the accession of the latter, to El-Koofeh. While there, a -letter arrived from Hishm, commanding his presence at Damascus: it was +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 dispatched<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> him with the Khaleefeh's messenger.</p> -<p>On his arrival at Damascus, he was conducted before Hishm, whom he +<p>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 was a very unusual and high honour: the mention of the wine will be explained in -the next chapter. After Ḥammd had given the salutation<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a> and the +the next chapter. After Ḥammád had given the salutation<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a> and the Khaleefeh had returned it, the latter told him that he had sent for him to ask respecting a couplet of which he could only remember that it ended with the word "ibreeḳ," which signifies "a ewer."<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> The reciter reflected awhile, and the lines occurred to his mind, and he repeated -them. Hishm cried out in delight that the lines were those he meant; +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 Ḥammd. She did so; and the draught, he says, deprived him of +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 drink a second cup; and Ḥammd was deprived of another +again, and drink 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." Hishm +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 Ḥammd, "and drank a third cup, and was unconscious of +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 @@ -3487,13 +3447,13 @@ creatures of God."<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href=" <p>In the beginning of the year of the Flight 305 (<span class="smcap">A.D.</span> 917), two ambassadors from the Greek Emperor<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> (Constantine VII., Porphyrogenitus) -arrived in Baghdd on a mission to the Khaleefeh El-Muḳtedir, +arrived in Baghdád on a mission to the Khaleefeh El-Muḳtedir, bringing an abundance of costly presents. They were first received by the Wezeer, who, at the audience which he granted to them in his garden palace, displayed 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 deenrs; and the Wezeer +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 @@ -3534,8 +3494,8 @@ 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 Menrehs," in which were a thousand menrehs or minarets. It was at -the hour of noon; and as they passed, the muddins from all these +the Menárehs," in which were a thousand menárehs or minarets. It was at +the hour of noon; and as they passed, the muëddins from all these minarets 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_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a></p> @@ -3567,12 +3527,12 @@ 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 Aṣmaee, having heard of this proceeding, and guessing the trick, +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<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> dress of a Bedawee, that he might not be known, covering his face, -the eyes only excepted, with a lithm (a piece of drapery) in accordance +the eyes only excepted, with a lithám (a piece of drapery) in accordance with a custom of Arabs of the desert.</p> <p>Thus disguised, he went to the palace, and having asked permission, @@ -3581,7 +3541,7 @@ brother of the Arabs, and what dost thou desire?"</p> <p>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 -Sulṭn."</p> +Sulṭán."</p> <p>"O brother of the Arabs," said the King, "hast thou heard of our condition?"</p> @@ -3592,10 +3552,10 @@ condition?"</p> no reward; and if it be thine, we give thee the weight in money of what it is written upon."</p> -<p>"How," said El-Aṣmaee, "should I assume to myself that which belongs +<p>"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 -Sulṭn."</p> +Sulṭán."</p> <p>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 @@ -3611,7 +3571,7 @@ money, as we have promised."</p> <p>"To carry what?" asked the King; "is it not upon a paper here in thy possession?"</p> -<p>"No, our lord the Sulṭn," replied the poet; "at the time I composed +<p>"No, 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 @@ -3620,12 +3580,12 @@ palace."</p> <p>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-Aṣmaee to have been the author), in future rewarded the poets +El-Aṣma´ee to have been the author), in future rewarded the poets according to the usual custom of kings.<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</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 -Othmnlees), literary recreations still exert a magical influence upon +´Othmánlees), literary recreations still exert a magical influence upon the Arabs. Compositions of a similar nature to the tales of the "Thousand and One Nights" (though regarded by the learned as idle<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> stories unworthy of being classed with their literature) enable numbers @@ -3633,14 +3593,14 @@ of professional story-tellers to attract crowds of delighted listeners to the coffee-shops of the East; and now that the original of this 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-Ẓhir, and Antarah. As a proof of the powerful fascinations +Eẓ-Ẓáhir, and ´Antarah. As a proof of the powerful fascinations with which the tales of the "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-Raḥmn El-Jabartee, so +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 faceti of his own and of +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> @@ -3711,12 +3671,12 @@ 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<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> visit: the flowers, that the interview should be in her garden: the -tassel, being called "shurrbeh," that they should have sharb<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a> (or -wine): the sugar-candy, being termed "sukkar nebt," and "nebt" also +tassel, being called "shurrábeh," that they should have sharáb<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a> (or +wine): the sugar-candy, being termed "sukkar nebát," and "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 "ṣabbrah" (from +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 @@ -3727,9 +3687,9 @@ then have gone to the bath, and would meet him.<a name="FNanchor_143_143" id="FN 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 Kfoor El-Ikhsheedee, the +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. Kfoor was informed of his retreat, and<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> desired his +distant town. Káfoor was informed of his retreat, and<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> 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, @@ -3737,19 +3697,19 @@ 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 -sha-llh" (If it be the will of God) "this shall arrive," etc., he put +sháa-lláh" (If it be the will of God) "this shall arrive," etc., he put a small mark of reduplication over the "n" in the first word, which he thus converted into "Inna," the final 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-n commencing with +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_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</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-n:—"We will never enter the country +to another passage in the Ḳur-án:—"We will never enter the country while they remain therein."<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a> It<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> is probable that signs thus employed were used by many persons to convey allusions to certain words; and such @@ -3759,34 +3719,34 @@ was indeed a wonderful guesser.</p> <p>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-n<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> that Suleymn (Solomon) was taught the language of +Ḳur-án<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> that Suleymán (Solomon) was taught the language of birds.<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</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 "Allah! -Allah!" ("God! God!"); that of the ringdove, "Kereem! Towwb!" +Allah!" ("God! God!"); that of the ringdove, "Kereem! 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, that He may 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.<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> The cock cries, "Uzkuru-llha, y -ghfiloon!" ("Commemorate God, O ye negligent!"): the ḳaṭ (a kind +had been published in Europe.<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> The cock cries, "Uzkuru-lláha, yá +gháfiloon!" ("Commemorate God, O ye negligent!"): the ḳaṭà (a kind of grouse), "Men seket selim!" ("He who is silent is safe!") The latter,<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> 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 "ḳaṭ! ḳaṭ!"—its own name) tells where it is to be +merely "ḳaṭà! ḳaṭà!"—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 ḳaṭ."</p> +proverb, "More veracious than the ḳaṭà."</p> -<p>An Arab historian mentions a parrot which recited the Soorat Y-Seen -(or 36th chapter of the Ḳur-n), and a raven which recited the Soorat +<p>An Arab historian 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 prostration (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-n from beginning to end. The Psha, he says, desiring to try -its talent, caused a man to recite a chapter of the Ḳur-n in its +the Ḳur-án from beginning to end. The Pásha, 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_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a></p> @@ -3795,10 +3755,10 @@ result, the parrot corrected him!<a name="FNanchor_149_149" id="FNanchor_149_149 <div class="footnote"> -<p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> Mishkt el-Maṣbeeḥ, ii. 424. This of course +<p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> Mishkát el-Maṣábeeḥ, ii. 424. This of course alludes to <i>Arab</i> unbelievers. [For a fuller account of ancient Arab poetry, with examples, see my Introduction to Lane's "Selections from -the Ḳur-n," xiv.-xxxi. 2nd ed. S. L-P.]</p></div> +the Ḳur-án," xiv.-xxxi. 2nd ed. S. L-P.]</p></div> <div class="footnote"><p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> Genesis ix. 5.</p></div> @@ -3809,11 +3769,11 @@ illustration of the history and literature of the early Arabs, and to whose conversations and writings I must acknowledge myself indebted for the most valuable information.</p></div> -<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> El-Isḥḳee.</p></div> +<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> El-Isḥáḳee.</p></div> -<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> El-Isḥḳee.</p></div> +<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> El-Isḥáḳee.</p></div> -<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> El-Isḥḳee.</p></div> +<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> El-Isḥáḳee.</p></div> <div class="footnote"><p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> Fakhr-ed-Deen, in De Sacy, Chrestomathie Arabe.</p></div> @@ -3822,10 +3782,10 @@ the most valuable information.</p></div> <div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> Ḥalbet el-Kumeyt (MS.), chap. vii.</p></div> <div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> El-Maḳreezee's Khiṭaṭ, chapter entitled -"Khiznet el-Kisawt."</p></div> +"Khizánet el-Kisawát."</p></div> -<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> Fakhr-ed-Deen, ubi supra. The ḳeert of Baghdd was -the twentieth part of a deenr or piece of gold.</p></div> +<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> Fakhr-ed-Deen, ubi supra. The ḳeerát of Baghdád was +the twentieth part of a deenár or piece of gold.</p></div> <div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Fakhr-ed-Deen, ubi supra.</p></div> @@ -3853,20 +3813,20 @@ uncommon.</p></div> <div class="footnote"><p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> Ḥalbet el-Kumeyt, chap. vii.</p></div> -<div class="footnote"><p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> Mir-t ez-Zemn, events of 305.</p></div> +<div class="footnote"><p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> Mir-át ez-Zemán, events of 305.</p></div> <div class="footnote"><p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> Ḥalbet el-Kumeyt, chap. viii.</p></div> <div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> The art here mentioned was first made known to Europeans -by a Frenchman, M. Du Vigneau, in a work entitled "Secrtaire Turc, -contenant l'Art d'exprimer ses penses sans se voir, sans se parler, et -sans s'crire:" Paris, 1688: in-12. Von Hammer has also given an +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," iii. 327, 328: Paris, 1833.)</p></div> -<div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> Called "ghsool el-azrr." In Delile's Flora gyptiaca, -the name of ghsool is given to the mesembryanthemum nodiflorum, class +<div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</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_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> This name is now given to sherbet.</p></div> @@ -3883,7 +3843,7 @@ icosandria, order pentagynia.</p></div> <div class="footnote"><p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> Alcoranus Marraccii, p. 511.</p></div> -<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> El-Isḥḳee; reign of the Khaleefeh El-Mustaeen, +<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> El-Isḥáḳee; reign of the Khaleefeh El-Musta´een, the son of El-Moạtaṣim.</p></div> </div> @@ -3909,7 +3869,7 @@ 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 deewns or low seats which generally extend +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<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> silver, or tinned copper, or of brass, supported by a stool, commonly about fifteen or sixteen inches high, made of wood and generally inlaid @@ -3930,7 +3890,7 @@ 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 -deewn, either cross-legged or with the right knee raised:<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a> they +deewán, either cross-legged or with the right knee raised:<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a> they retain the napkins before mentioned, or a long napkin, sufficient to<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> 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, @@ -3953,7 +3913,7 @@ 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, vine-leaves or pieces of lettuce-leaf or cabbage-leaf, enclosing<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> a similar composition; small morsels of lamb or mutton, -roasted on skewers, and called kebb; fowls simply roasted or boiled, or +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 opened with soup; and is generally ended with boiled rice, @@ -3966,7 +3926,7 @@ 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_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a> as one of the most remarkable +´Abd-El-Laṭeef gives an account<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</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 @@ -3993,13 +3953,13 @@ with musk.</p> 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 -Ramaḍn to the inhabitants of Cairo by the Fṭimee Khaleefehs. At +Ramaḍán to the inhabitants of Cairo by the Fáṭimee Khaleefehs. At the upper end of a large saloon was placed the sereer (or couch) of the monarch,<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> 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 -(simṭ) of painted wood, resembling a number of benches placed +(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 ranged twenty-one enormous dishes, each containing twenty-one baked sheep, three years old and fat, together @@ -4022,7 +3982,7 @@ 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 Asḳaln; and after he had +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 hundredweights, he would emancipate him. @@ -4085,9 +4045,9 @@ has reached his place of destination."<a name="FNanchor_154_154" id="FNanchor_15 <p>The obligation which is imposed by eating another person's bread and salt, or salt alone, or eating such things with another, is well known; but the following example of it may be new to some -readers.—Yaạḳoob the son of El-Leyth Eṣ-Ṣaffr, having +readers.—Yaạḳoob the son of El-Leyth Eṣ-Ṣaffár, having adopted a predatory life, excavated a passage one night into the palace -of Dirhem the Governor of Sijistn, or Seestn; and after he had "made +of Dirhem the Governor of Sijistán, or Seestán; and after he had "made up a convenient bale of gold and jewels, and the most costly stuffs, was proceeding to carry it off, when he happened in the dark to strike his foot against something hard on the floor. Thinking it might be a jewel @@ -4114,31 +4074,31 @@ gradually rose in power until he became the founder of a Dynasty.<a name="FNanch different apartments generally resemble each other in several respects and are similarly furnished. The greater portion of the floor is elevated about half a foot, or somewhat more, above the rest. The higher -portion is called leewn (a corruption of "el-eewn"), and the lower, -durḳah, from the Persian dar-gh. When there is but one leewn, the -durḳah occupies the lower end, extending from the door to the +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 like the<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> surrounding pavement. The shoes or slippers are left upon the -durḳah previously to stepping upon the leewn. The latter is +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 "deewn," or +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 deewn which extends along the upper end -of the leewn is called the ṣadr, and is the most honourable: and the +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 deewn are more -honourable than those on the two side-deewns. To a superior, and often +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 @@ -4157,15 +4117,15 @@ 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 ḳah is a large and lofty apartment, commonly having two leewns -on opposite sides of the durḳah. One of these is in most instances +<p>The ḳá´ah is 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 -ḳahs, containing three leewns, one of these being opposite the -entrance, or four leewns composing the form of a cross with the -durḳah in the centre, communicate with the small chambers or +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 the small chambers or closets, or have elevated recesses which are furnished in the same -manner as the leewns. That part of the roof<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> which is over the -durḳah rises above the rest, sometimes to nearly twice the height +manner as the leewáns. That part of the roof<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> 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> @@ -4194,7 +4154,7 @@ 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_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</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 Hroon Er-Rasheed and +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_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a></p> @@ -4205,7 +4165,7 @@ 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 +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. Opium, @@ -4248,7 +4208,7 @@ 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 Ḳḍee, (a judge), or one holding the honourable office +believe a Ḳáḍee, (a judge), or one holding the honourable office of a guardian of religion and morality,<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a> and written evidently <i>con amore</i>, notwithstanding his assertion to the contrary,—is a strong<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> argument in favour of the prevalence of the practice which it paints in @@ -4269,7 +4229,7 @@ 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 Ulam of Cairo, is well known to his intimate +distinguished of the ´Ulamà of Cairo, is well known to his intimate acquaintances<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span> 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 @@ -4282,7 +4242,7 @@ with wine a <i>china</i> bottle, of the kind used at that season (it was 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 deewn upon which I was seated. The evening +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 @@ -4297,7 +4257,7 @@ refrained from this gratification when I was by; 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-n, "Because it is the source of more evil than profit."<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> +the Ḳur-án, "Because it is the source of more evil than profit."<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> This suited his purpose, as I intended it should; and he asked, "What evil results from it?" I answered, "Intoxication and quarrels, and so forth."—"Then," said he, "if a man take not enough to intoxicate him @@ -4322,14 +4282,14 @@ 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 Ramaḍn, when +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-Aạsh, who was one of them, delayed to join this cause on this +El-Aạshà, who was one of them, delayed to join this cause on this account, until death prevented him. A person passing by his tomb (at -Menfooḥah, in El-Yemmeh), and observing that it was moist, asked the<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> +Menfooḥah, in El-Yemámeh), and observing that it was moist, asked the<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> 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_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a></p> @@ -4339,14 +4299,14 @@ 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 -ṣim being one night overcome with wine attempted to grasp the moon, +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_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a> A similar feeling operated upon many Muslims more than religious principle. The Khaleefeh -Abd-El-Melik Ibn-Marwn took pleasure in the company of a slave named +´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, @@ -4390,21 +4350,21 @@ Khaleefeh!"—and was pardoned.<a name="FNanchor_171_171" id="FNanchor_171_1 <p>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 (bṭiyeh), and a +with it. A smaller kind of earthen jar, or amphora (báṭiyeh), and a bottle of leather (baṭṭah), or of glass (kinneeneh), were also used. The wine was transferred for the table to glass jugs, or long-spouted ewers (ibreeḳs). These and the cups were placed upon a round embroidered<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> cloth spread on the floor, or upon a round tray. The latter is now in general use, and is supported on the low stool already described as being used at ordinary meals. The guests sat around, -reclining against pillows; or they sat upon the deewn, and a page or +reclining against pillows; or they sat upon the deewán, and a page or slave handed the cup, having on his right arm a richly embroidered napkin, on the end of which the drinker wiped 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_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a> With these and the ewers or jugs were placed several saucers, or small -dishes (nuḳuldns), of fresh and dried fruits (nuḳl); and fans and +dishes (nuḳuldáns), of fresh and dried fruits (nuḳl); and fans and fly-whisks, of the kind described on a former occasion, were used by the guests.</p> @@ -4419,13 +4379,13 @@ formed."<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_ favour to the 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 Ḥijz.<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a> The palm-tree has several well-known +origin from the Ḥijáz.<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</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_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</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 (jummr) is esteemed for its delicate +thus prepared are called ´ajweh. There are many varieties of this fruit. +The pith or heart of the palm (jummár) is esteemed for its delicate flavour.</p> <p>The water-melon (biṭṭeekh, vulg. baṭṭeekh), from what has @@ -4437,11 +4397,11 @@ from Paradise;"—and again, "The water-melon is food and drink, acid and alkali, and a support of life," etc.<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a> The varieties of this fruit are very numerous.</p> -<p>The banana<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> (mz) is a delicious fruit. The Prophet pronounced the +<p>The banana<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> (móz) 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_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a></p> -<p>The pomegranate (rummn) is another celebrated fruit. Every pomegranate, +<p>The pomegranate (rummán) is another celebrated fruit. Every pomegranate, according to the Prophet, contains a fecundating seed from Paradise.<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a></p> @@ -4458,7 +4418,7 @@ flowers placed in the midst.</p> the planning of their gardens, they are passionately fond of flowers, and especially of the rose (ward). The Khaleefeh El-Mutawekkil monopolized roses for his own enjoyment; saying, "I am the King of -Sulṭns, and the rose is the king of sweet-scented flowers; therefore +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<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> time was seen nowhere but in his palace: during the season of this flower he wore rose-coloured clothes; and his carpets were sprinkled @@ -4492,7 +4452,7 @@ potations to the day of resurrection."</span> him an annual pension of ten thousand dirhems to enable him to enjoy himself amply on these occasions. Another anecdote may be added to show<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> the estimation of the rose in the mind of an Arab. It is said that -Rowḥ Ibn-Ḥtim, the governor of the province of Northern Africa, +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 @@ -4500,7 +4460,7 @@ silver in return; but his slave 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 -deenrs) intermixed. Some persons preserve roses during the whole of the +deenárs) intermixed. 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 @@ -4515,7 +4475,7 @@ particular account of this miraculous rose. A person, who professed to<span clas 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 +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 @@ -4526,16 +4486,16 @@ 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 Meạrj;<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a> and the red rose, from +from my sweat on the night of the Meạráj;<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a> and the red rose, from the sweat of Jebraeel;<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a> and the yellow rose, from the sweat of -El-Burḳ."<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a> The Persians take especial delight in roses; +El-Buráḳ."<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a> The Persians take especial delight in roses; sometimes spreading them as carpets or beds<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> 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_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a> Moḥammad said, "The chief of the sweet-scented flowers of this world and of the next is the -fghiyeh;" and this was his favourite flower.<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a> I approve of his +fághiyeh;" and this was his favourite flower.<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</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 @@ -4545,16 +4505,16 @@ conscience prefer either of the two flowers next mentioned.</p> 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-Islm above all other religions."<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a> A delicious +the excellence of el-Islám above all other religions."<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a> A delicious sherbet is made of a conserve of sugar and violet-flowers.</p> -<p>The myrtle (s or narseen) is the rival of the violet. "Adam," said the<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> +<p>The myrtle (ás or narseen) is the rival of the violet. "Adam," said the<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> 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_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a></p> -<p>The anemone<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a> was monopolized for his own enjoyment by Noạmn +<p>The anemone<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</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_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a></p> @@ -4601,11 +4561,11 @@ pleased.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_ and hearing songs," said he, "cause hypocrisy to grow in the heart, like as water promoteth the growth of corn:"<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</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 muddin, serving to call men +man. An instrument of music is the Devil's muëddin, serving to call men to his worship. 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 Marwn, who, pointing to the instrument, asked +´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 Faithful, this is a lute: it is @@ -4619,11 +4579,11 @@ 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_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a></p> <p>The latter saying of the Prophet, respecting the Devil, suggests -another anecdote related of himself by Ibraheem El-Mṣilee, the -father of Isḥḳ; both of whom were very celebrated musicians. I +another anecdote related of himself by Ibraheem El-Móṣilee, the +father of Isḥáḳ; both of whom were very celebrated musicians. I give a translation of it somewhat abridged.—"I asked Er-Rasheed," says Ibraheem, "to grant me permission to spend a day at home with my women -and brothers; and he gave me two thousand deenrs, and appointed the +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 @@ -4670,10 +4630,10 @@ 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_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a></p> -<p>Ibraheem El-Mṣilee, his son Isḥk, and Mukkriḳ<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a> (a pupil +<p>Ibraheem El-Móṣilee, his son Isḥák, and Mukkáriḳ<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a> (a pupil of the former), were especially celebrated among Arab musicians and -among the distinguished men of the reign of Hroon Er-Rasheed. -Isḥḳ El-Mṣilee relates of his father Ibraheem that when +among the distinguished men of the reign of Hároon Er-Rasheed. +Isḥáḳ El-Móṣilee relates of his father Ibraheem 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 @@ -4682,7 +4642,7 @@ and the produce of his (Ibraheem'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, etc., every month, and a thousand dirhems for his clothing; "and with all this," -says his son, "he died without leaving more than three thousand deenrs, +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_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a> Ibraheem was of Persian origin, and of a high family. He was commonly called the Nedeem (or cup-companion), being Er-Rasheed's favourite @@ -4691,13 +4651,13 @@ distinction with El-Ma-moon, received the same appellation, as well as that of "Son of the Nedeem." Ibraheem was the most famous musician of his time, at least till his son attained celebrity.<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a></p> -<p>Isḥḳ El-Msilee was especially famous as a musician; but he was +<p>Isḥáḳ El-Mósilee 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_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a></p> -<p>Mukhriḳ appears to have rivalled his master Ibraheem. The latter, he +<p>Mukháriḳ appears to have rivalled his master Ibraheem. 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,<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> "sang, and he was unmoved; but when I sang, he came forth from behind @@ -4707,7 +4667,7 @@ following anecdote (which I abridge a little in translation) shows his excellence in the art which he professed, and the effect of melody on an Arab:—"After drinking with the Khaleefeh [El-Ma-moon, I think,] a whole night, I asked his permission," says he, "to take the air in the -Ruṣfeh [quarter of Baghdd], which he granted; and while I was +Ruṣáfeh [quarter of Baghdád], 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 @@ -4731,7 +4691,7 @@ 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, 'My master -Mukhriḳ's.' She then sang another air, which she said was also mine; +Mukháriḳ's.' She then sang another air, which she said was also 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, @@ -4746,7 +4706,7 @@ fled with ecstasy.</p> <p>"The master of the house, after asking his guests and being told by them<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span> 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 -Mukhriḳ.'—'And for what purpose,' said he, kissing both my hands, +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 @@ -4825,10 +4785,10 @@ assembly; sisters of devils and demons, etc. etc.... I have undertaken the composition of this volume."<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</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 +<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 rabb) was commonly used by inferior +Egyptians. The Arab viol (called rabáb) was commonly used by inferior performers.</p> <p>The Arab music is generally of a soft and plaintive character, and<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> @@ -4840,7 +4800,7 @@ and simple, adapted to a single verse, or even to a single hemistich; but in the instrumental music there is more variety.</p> <p>Scarcely less popular as an amusement and mode of passing the time is -the bath, or hammm,—a favourite resort of both men and women of all +the bath, or hammám,—a favourite resort of both men 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 @@ -4862,25 +4822,25 @@ 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 ḥarrah, which generally has the +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 -ḥarrah: in another is the fire over which is the boiler; and each of +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 which is a tank filled with warm water, which pours down from a spot in the dome; in the other, 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 ḥarrah, being separated from it by a +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<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span> second wound round his head like a turban, a third over his chest, and a fourth covering his back, the bather enters -the ḥarrah, the heat of which causes him immediately to perspire +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, and several of the vertebrae of the back and neck; kneads his @@ -4920,7 +4880,7 @@ 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-n recited. The Prophet said, "All the earth is given to me as a +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." Hence also, when a person is about to<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> enter a bath, he should offer up an ejaculatory prayer for protection against evil spirits; and should @@ -4935,10 +4895,10 @@ fallen into comparative disuse among this people. They are, however, still frequently practised by the Persians, and in the same manner as they are generally described in the "Thousand and One Nights."<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a> The more common kinds of game are gazelles, or antelopes, hares, partridges, -the species of grouse called "ḳaṭ," quails, wild geese, ducks, +the species of grouse called "ḳaṭà," quails, wild geese, ducks, etc. 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 medival times were the bow and arrow, the cross-bow, the +sportsmen in mediæval times 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. Hunting is allowable @@ -4968,7 +4928,7 @@ but can only effect this at the gaps, where they fall into the ditch outside, and are easily taken, sometimes<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> 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 Fellḥs."<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a> Hunting the wild ass is among the +and neighbouring Felláḥs."<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a> Hunting the wild ass is among the most difficult sports of the Arabs and Persians.</p> <div class="footnotes"><h3>FOOTNOTES:</h3> @@ -4983,14 +4943,14 @@ unnecessary gratification.</p></div> <div class="footnote"><p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> El-Maḳreezee's Khiṭaṭ: Account of the Khaleefehs' Palaces.</p></div> -<div class="footnote"><p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> Mishkt el-Maṣbeeḥ, ii. 329.</p></div> +<div class="footnote"><p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> Mishkát el-Maṣábeeḥ, ii. 329.</p></div> -<div class="footnote"><p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> Burckhardt, Notes on the Bedouins and Wahbys, 8vo. ed. +<div class="footnote"><p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> Burckhardt, Notes on the Bedouins and Wahábys, 8vo. ed. i. 178, 179.</p></div> <div class="footnote"><p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> Price's Retrospect of Mahom. History, ii. 229.</p></div> -<div class="footnote"><p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Mishkt el-Maṣbeeḥ, ii. 339.</p></div> +<div class="footnote"><p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Mishkát el-Maṣábeeḥ, ii. 339.</p></div> <div class="footnote"><p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> De Sacy, Chrestomathie Arabe, i. 125-131, Arabic text.</p></div> @@ -5002,7 +4962,7 @@ book has been already quoted in these pages.</p></div> <div class="footnote"><p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</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-Ḳḍee; and writes his surname "Naouagi," or +Ḥasan el-Ḳáḍee; and writes his surname "Naouagi," or "Naouahi."</p></div> <div class="footnote"><p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> [Mr. Lane followed the usual custom of travellers of his @@ -5023,7 +4983,7 @@ S. L-P.]</p></div> <div class="footnote"><p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> Ḥalbet el-Kumeyt, chap. ix.</p></div> -<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Ibid, khtimeh.</p></div> +<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Ibid, khátimeh.</p></div> <div class="footnote"><p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Ḥalbet el-Kumeyt, 1. 1.</p></div> @@ -5031,15 +4991,15 @@ S. L-P.]</p></div> <div class="footnote"><p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</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, chap. xiii.)—The strainer is called "rwooḳ."</p></div> +Ḥalbet el-Kumeyt, chap. xiii.)—The strainer is called "ráwooḳ."</p></div> <div class="footnote"><p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> The Moḥtesib is inspector of the markets, the weights and measures, and provisions, etc.</p></div> -<div class="footnote"><p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> Mir-t ez-Zemn, events of the year 295.</p></div> +<div class="footnote"><p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> Mir-át ez-Zemán, events of the year 295.</p></div> -<div class="footnote"><p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> The cup, when full, was generally called "ks:" when -empty, "ḳadaḥ," or "jm." The name of ks is now given to a small +<div class="footnote"><p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</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 @@ -5060,11 +5020,11 @@ history of that country (MS.)</p></div> <div class="footnote"><p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> Ibid.</p></div> -<div class="footnote"><p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> The Arabic names of these fruits are, tuffḥ (vulgo, -tiffḥ), kummetr, safarjal, mishmish, khkh, teen, jummeyz (vulgo, -jemmeyz), eneb, nabḳ or sidr, onnb (vulgo, annb), ijjs or -barḳooḳ, jz, lz, bunduḳ, fustuḳ, burtuḳn, nrinj, -leymoon, utrujj or turunj, kebbd, toot, zeytoon, and ḳaṣab +<div class="footnote"><p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> The Arabic names of these fruits are, tuffáḥ (vulgo, +tiffáḥ), kummetrè, safarjal, mishmish, khókh, teen, jummeyz (vulgo, +jemmeyz), ´eneb, nabḳ or sidr, ´onnáb (vulgo, ´annáb), ijjás or +barḳooḳ, józ, lóz, bunduḳ, fustuḳ, burtuḳán, nárinj, +leymoon, utrujj or turunj, kebbád, toot, zeytoon, and ḳaṣab es-sukkar.</p></div> <div class="footnote"><p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> Ḥalbet el-Kumeyt, chap. xvii.; and Es-Suyooṭee, @@ -5085,9 +5045,9 @@ Heaven].</p></div> Mekkeh to Jerusalem previously to his ascension. These traditions are from Es-Suyooṭee, ubi supra.</p></div> -<div class="footnote"><p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> This flower is called "fghiyeh," and more commonly -"temer el-ḥenn;" or, according to some, the fghiyeh is the flower -produced by a slip of temer el-henn, planted upside down, and superior +<div class="footnote"><p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> This flower is called "fághiyeh," and more commonly +"temer el-ḥennà;" or, according to some, the fághiyeh is the flower +produced by a slip of temer el-hennà, 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_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> Es-Suyooṭee, ubi supra.</p></div> @@ -5096,33 +5056,33 @@ to the flower of the latter planted in the natural way!</p></div> <div class="footnote"><p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> Es-Suyooṭee.</p></div> -<div class="footnote"><p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Shaḳḳ. The "adhriyoon," or "dharyoon," is said +<div class="footnote"><p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</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_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> From the former, or from "noạmn," signifying "blood," -the anemone was named "shaḳḳ en-noạmn."</p></div> +<div class="footnote"><p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> From the former, or from "noạmán," signifying "blood," +the anemone was named "shaḳáïḳ en-noạmán."</p></div> <div class="footnote"><p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> Ḥalbet el-Kumeyt, chap. xvii.</p></div> <div class="footnote"><p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> Ḥalbet el-Kumeyt; Es-Suyooṭee, ubi supra; and El-Ḳazweenee.</p></div> -<div class="footnote"><p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> The Arabic names of these flowers are, ysameen, nisreen, -zahr (or zahr nrinj), soosan, reeḥn (or ḥobaḳ), nemm, bahr, -uḳḥown, neelfar, beshneen, jullanr or julnr, khashkhsh, -khiṭmee, zaạfarn, oṣfur, kettn, bḳill, and leblb, and -lz.</p></div> +<div class="footnote"><p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> The Arabic names of these flowers are, yásameen, nisreen, +zahr (or zahr nárinj), soosan, reeḥán (or ḥobaḳ), nemám, bahár, +uḳḥowán, neelófar, beshneen, jullanár or julnár, khashkhásh, +khiṭmee, zaạfarán, ´oṣfur, kettán, báḳillà, and lebláb, and +lóz.</p></div> -<div class="footnote"><p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> Bn, and khilf or khalf. Both these names are applied -to the same tree (which, according to Forskl, differs slightly from the -salix gyptiaca of Linnus) by the author of the Ḥalbet el-Kumeyt and +<div class="footnote"><p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> Bán, and khiláf or khaláf. Both these names are applied +to the same tree (which, according to Forskál, 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_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> Ḥalbet el-Kumeyt, chap. xiv.</p></div> <div class="footnote"><p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> Ḥalbet el-Kumeyt, chap. xi.</p></div> -<div class="footnote"><p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> Mishkt el-Maṣbeeḥ, ii. 425.</p></div> +<div class="footnote"><p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> Mishkát el-Maṣábeeḥ, ii. 425.</p></div> <div class="footnote"><p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> Ḥalbet el-Kumeyt, chap. xiv.</p></div> @@ -5141,18 +5101,18 @@ ḥ for kh, and f for ḳ.</p></div> <div class="footnote"><p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> He was born <span class="smcap">A.H.</span> 150, and died in 235.</p></div> -<div class="footnote"><p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> Mir-t ez-Zemn, events of the year 231. He died in this +<div class="footnote"><p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</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_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> Ḥalbet el-Kumeyt, chap. vii.</p></div> -<div class="footnote"><p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> Nuzhet el-Mutammil.</p></div> +<div class="footnote"><p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> Nuzhet el-Mutaämmil.</p></div> -<div class="footnote"><p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> Nuzhet el-Mutammil, section vii.</p></div> +<div class="footnote"><p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> Nuzhet el-Mutaämmil, section vii.</p></div> <div class="footnote"><p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> See Sir John Malcolm's "Sketches in Persia," i. ch. v.</p></div> -<div class="footnote"><p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> Notes on the Bedouins and Wahbys, i. 220, ff.</p></div> +<div class="footnote"><p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> Notes on the Bedouins and Wahábys, i. 220, ff.</p></div> </div> @@ -5169,22 +5129,22 @@ education 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 adn<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a> in the ear of the infant, -because the Prophet did so in the ear of El-Ḥasan when Fṭimeh -gave birth to him; or he should pronounce the adn in the right ear, and -the iḳmeh (which is nearly the same) in the left.<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a></p> +a female) should pronounce the adán<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a> in the ear of the infant, +because the Prophet did so in the ear of El-Ḥasan when Fáṭimeh +gave birth to him; or he should pronounce the adán in the right ear, and +the iḳámeh (which is nearly the same) in the left.<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a></p> <p>It<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> 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 Ym es-Subooạ.</p> +entertainment only on the seventh day, which is called Yóm es-Subooạ.</p> <p>On this occasion, in the families of the higher classes, professional female singers are hired to entertain a party of ladies, friends of the infant's mother, who visit her on this occasion, in the ḥareem; or a concert of instrumental music, or a recitation of the whole of the -Ḳur-n, is performed below by men. The mother, attended by the +Ḳur-án, is performed below by men. The mother, attended by the midwife, being seated in a chair which is the property of the latter, the child is brought, wrapped in a handsome shawl or something costly; and, to accustom it to noise, that it may not be frightened afterwards @@ -5195,7 +5155,7 @@ this operation is beneficial to its stomach. Next, it is carried through all the apartments of the ḥareem, accompanied by several women or girls, each of whom bears a number of wax candles, sometimes of various colours, cut in two, lighted, and stuck into small lumps of paste of -ḥenn, upon a small round tray. At the same time<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> the midwife, or +ḥennà, upon a small round tray. At the same time<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> the midwife, or another female, sprinkles upon the floor of each room a mixture of salt with seed of the fennel-flower, or salt alone, which has been placed during the preceding night at the infant's head; saying as she does @@ -5215,7 +5175,7 @@ occasion; or as the discharge of a debt for a similar offering. The coins are generally used for some years to decorate the head-dress of the child. After these presents for the child, others are given for the midwife. During the night before the seventh-day's festivity, a -water-bottle full of water (a draḳ in the case of a boy, and a +water-bottle full of water (a dóraḳ in the case of a boy, and a ḳulleh<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a> in that of a girl), with an embroidered handkerchief tied<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> round the neck, is placed at the child's head while it sleeps. This, @@ -5234,13 +5194,13 @@ this occasion; but the following directions are given on higher authority, and are generally followed.—"The father should give his son a good name, ... not a name of self-praise, as Rasheed [Orthodox], Emeen [Faithful], etc.... The Prophet said, 'The names most approved by God -are Abd-Allah [Servant of God] and Abd-Er-Raḥmn [Servant of the +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 lifetime, ... because he was addressed, 'O -Abu-l-Ḳsim!' and now it is not disapproved; but some<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> disapprove of +Abu-l-Ḳásim!' and now it is not disapproved; but some<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> disapprove of uniting the name and surname, so as to call a person Moḥammad and -Abu-l-Ḳsim. And if a son be called by the name of a prophet it is +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] @@ -5261,15 +5221,15 @@ observed on account of the naming.</p> 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<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> -aḳeeḳah. It should be a ram or goat; or two such animals should +´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 Moḥammad slew an aḳeeḳah for himself after his +though Moḥammad slew an ´aḳeeḳah for himself after his prophetic mission. The person should say, on slaying the victim, "O God, -verily this aḳeeḳah is a ransom for my son such a one; its blood +verily this ´aḳeeḳah 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 @@ -5330,7 +5290,7 @@ or encased in gold or silver, or some other appendage to attract the eye,<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> 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 "Subḥna-llh!" or M sha-llh!" etc.) or invoking a +exclamation of "Subḥána-lláh!" or Má sháa-lláh!" etc.) 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 @@ -5449,7 +5409,7 @@ serpents and scorpions; and forbid his spitting in an assembly and every similar breach of good manners, from 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-n and all requisite divine and prophetic ordinances, and +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 @@ -5468,10 +5428,10 @@ 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 fte celebrated on the occasion of the -circumcision of a son of the Ḳḍee of Cairo, in the year of the +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 -ulam of the city sent him such abundance of presents that the +´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 fire-wood: the public were amused for many days by players and @@ -5481,15 +5441,15 @@ caparisoned horses and splendid arms and armour and military band, and by a number of other youths, who, out of compliment to him, were<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span> afterwards circumcised with him. This last 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 fte of +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 +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_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a> The Khaleefeh above mentioned was famous for his magnificence, a proof of which I have given before (p. <a href="#Page_122">122</a> ff.). At the more approved entertainments which are given in celebration of a -circumcision, a recital of the whole of the Ḳur-n, or a zikr, is +circumcision, a recital of the whole of the Ḳur-án, or a zikr, is performed: at some others, male or female public dancers perform in the court of the house or in the street before the door.</p> @@ -5503,12 +5463,12 @@ tradesmen. In these the children are instructed either gratis or<span class="pag very trifling weekly payment, which all parents save 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-n. After committing to memory the first chapter of the sacred +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 (the longest coming first, and the shortest at the end). Writing and arithmetic are usually taught by another master; and grammar, rhetoric, versification, logic, -the interpretation of the Ḳur-n, and the whole system of religion +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 @@ -5516,7 +5476,7 @@ 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-n, engage for them a +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 @@ -5559,11 +5519,11 @@ 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-n, very rarely the whole book. +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-n; to "teach them the Soorat ed-Noor [or 24th +portions of the Ḳur-án; to "teach them the Soorat ed-Noor [or 24th chapter], and keep from them the Soorat Yoosuf [12th chapter]; on -account of the story of Zeleekh and Yoosuf in the latter, and the +account of the story of Zeleekhá and Yoosuf in the latter, and the prohibitions and threats and mention of punishments contained in the former."<a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a></p> @@ -5577,7 +5537,7 @@ 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 ṭr (or tambourine), which are found +of drum called darabukkeh and a ṭár (or tambourine), which are found in many ḥareems, and are beaten with the fingers.<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</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 @@ -5586,78 +5546,78 @@ husbands.</p> <p>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-Abbs assigns nine-tenths of the +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<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span> -the bravery to the Arabs. According to Kaạb El-Aḥbr, reason and +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-Irk, wealth and +to Syria, magnificence or pride and hypocrisy to El-´Irák, wealth and degradation to Egypt, and poverty and misery to the Desert. Of women, it -is said by Kaạb El-Aḥbr, that the best in the world (excepting +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_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a></p> <div class="footnotes"><h3>FOOTNOTES:</h3> -<div class="footnote"><p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> The call to prayer which is chanted from the mdinehs (or +<div class="footnote"><p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> The call to prayer which is chanted from the mádinehs (or minarets) 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_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> Nuzhet el-Mutammil, section 9. The iḳmeh differs -from the adn in adding "The time for prayer is come" twice after "come +<div class="footnote"><p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> Nuzhet el-Mutaämmil, section 9. The iḳámeh differs +from the adán in adding "The time for prayer is come" twice after "come to security."</p></div> -<div class="footnote"><p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> The draḳ has a long narrow neck, the ḳulleh a +<div class="footnote"><p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> The dóraḳ has a long narrow neck, the ḳulleh a short wide one.</p></div> <div class="footnote"><p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> See Modern Egyptians, chap. xiv.</p></div> -<div class="footnote"><p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> Nuzhet el-Mutammil, section 9.</p></div> +<div class="footnote"><p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> Nuzhet el-Mutaämmil, section 9.</p></div> <div class="footnote"><p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> Compare Exodus xiii. 13; and xii. 46.</p></div> -<div class="footnote"><p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Nuzhet el-Mutammil, section 9; and Mishkt -el-Maṣbeeḥ, ii. 315, f.</p></div> +<div class="footnote"><p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Nuzhet el-Mutaämmil, section 9; and Mishkát +el-Maṣábeeḥ, ii. 315, f.</p></div> -<div class="footnote"><p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> Nuzhet el-Mutammil, section 9.</p></div> +<div class="footnote"><p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> Nuzhet el-Mutaämmil, section 9.</p></div> <div class="footnote"><p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> Ibid.</p></div> -<div class="footnote"><p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> Nuzhet el-Mutammil, 1.1.</p></div> +<div class="footnote"><p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> Nuzhet el-Mutaämmil, 1.1.</p></div> -<div class="footnote"><p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> Nuzhet el-Mutammil, section 2.</p></div> +<div class="footnote"><p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> Nuzhet el-Mutaämmil, section 2.</p></div> <div class="footnote"><p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> Idem., section 7.</p></div> -<div class="footnote"><p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> Ḳur-n, xxiii. 117.</p></div> +<div class="footnote"><p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> Ḳur-án, xxiii. 117.</p></div> <div class="footnote"><p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> "God! there is no deity but He," etc., Ḳur. ii. 256.</p></div> -<div class="footnote"><p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Nuzhet el-Mutammil, section 9.</p></div> +<div class="footnote"><p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Nuzhet el-Mutaämmil, section 9.</p></div> -<div class="footnote"><p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> Nuzhet el-Mutammil, section 9.</p></div> +<div class="footnote"><p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> Nuzhet el-Mutaämmil, section 9.</p></div> <div class="footnote"><p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> An analogous custom is mentioned in a note appended to the account of circumcision in chap. ii. of my work on the Modern Egyptians.</p></div> -<div class="footnote"><p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Mir-t ez-Zemn, events of the year 302.</p></div> +<div class="footnote"><p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Mir-át ez-Zemán, events of the year 302.</p></div> -<div class="footnote"><p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> Nuzhet el-Mutammil, section 9, and Misḳt -el-Maṣbeeḥ, ii. 86.</p></div> +<div class="footnote"><p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> Nuzhet el-Mutaämmil, section 9, and Misḳát +el-Maṣábeeḥ, ii. 86.</p></div> -<div class="footnote"><p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Nuzhet el-Mutammil, section 6.</p></div> +<div class="footnote"><p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Nuzhet el-Mutaämmil, section 6.</p></div> <div class="footnote"><p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> See Modern Egyptians, ch. xviii.</p></div> -<div class="footnote"><p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> El-Maḳreezee's Khiṭaṭ, and El-Isḥḳee.</p></div> +<div class="footnote"><p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> El-Maḳreezee's Khiṭaṭ, and El-Isḥáḳee.</p></div> </div> @@ -5686,13 +5646,13 @@ intelligent and experienced of modern travellers<span class="pagenum"><a name="P this people,—the justly celebrated Burckhardt:<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a> but 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 Leyl and Mejnoon, the +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, had two female slaves, -one of whom was named Ḥabbbeh and the other, Selmeh, to the former<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> +<p>The Khaleefeh Yezeed, the son of ´Abd-El-Melik, had two female slaves, +one of whom was named Ḥabbábeh and the other, Selámeh, to the former<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> of whom he was most ardently attached: he had purchased her for a hundred thousand dirhems, and the other for ten thousand. In their company he sometimes shut himself up for three months together, utterly @@ -5701,7 +5661,7 @@ 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:—Ḥabbbeh, eating a pomegranate, was +accident put a stop to his joy:—Ḥabbábeh, eating a pomegranate, was choked by one of the grains, and immediately died.</p> <p>The grief of Yezeed was so poignant that he would not quit the corpse, @@ -5715,14 +5675,14 @@ 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<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span> bed, speechless, and after lingering seventeen nights, expired and was buried by the side of -Ḥabbbeh. "May God," says the narrator, "have mercy on them +Ḥabbábeh. "May God," says the narrator, "have mercy on them both!"<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a></p> <p>In the same work from which the above is taken, it is related that -Hroon Er-Rasheed, visiting Suleymn the son of Aboo-Jaạfar, one of -his chief officers, saw with him a female slave, named Ḍaeefeh, of +Hároon Er-Rasheed, visiting Suleymán the son of Aboo-Jaạfar, one of +his chief officers, saw 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 Suleymn, from grief at the loss +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> @@ -5730,7 +5690,7 @@ exclaim,—</p> "I appeal unto God against the affliction which He hath sent upon me through the Khaleefeh.<br /> "The world heareth of his justice; but he is a tyrant in the -affair of Ḍaeefeh.<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a> +affair of Ḍa´eefeh.<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a> <br /> "Love of her is fixed in my heart as ink upon the surface of paper." @@ -5742,47 +5702,47 @@ 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 -Mowiyeh the son of Aboo-Sufyn was sitting in a chamber which was open<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> +Mo´áwiyeh the son of Aboo-Sufyán was sitting in a chamber which was open<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> 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 Marwn the son of -El-Ḥakam (afterwards Khaleefeh, Mowiyeh's fourth successor), by -whom he had been forcibly deprived of his beloved wife Soạd. The +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 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 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 Marwn, the Governor of his district, at El-Medeeneh, +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 this, he threw the husband into prison, and -offered the father of the woman a thousand deenrs and ten thousand +offered the father of the woman a thousand deenárs and ten thousand dirhems for his consent to his marriage with<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> 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 Marwn.</p> +resistance; and so she became the wife of Marwán.</p> <p>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 Marwn, +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 Soạd +measure and rhyme, assuring the Khaleefeh that the sight of Soạdà would convince him that her charms were irresistible; and this proved -too true. Mowiyeh himself no sooner saw her than he coveted her, and +too true. Mo´áwiyeh himself no sooner saw her than he coveted 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 deenrs +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 Marwn has married her and acknowledged that he has divorced +her, and Marwán has married her and acknowledged that he has divorced her: we will therefore give her her<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> 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, had the merit to prefer @@ -5796,11 +5756,11 @@ Many men are said to have conceived a violent passion for damsels seen in dreams; others, again, to have been affected thus 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 +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"> -"The ass went away with Umm-Amr; and she returned not, nor did +"The ass went away with Umm-´Amr; and she returned not, nor did the ass return."<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a> </div> @@ -5821,7 +5781,7 @@ particularly extravagant in their admiration of this natural beauty-spot; which, according to its place, is compared to a drop of ambergris upon a dish of alabaster or upon the surface of a ruby. The Anacreon of Persia affected to prize the mole upon the cheek of his -beloved above the cities of Samarḳand and Bukhr.</p> +beloved above the cities of Samarḳand and Bukhárà.</p> <p>The eyes of the Arab beauty are intensely black,<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a> large, and long, of the form of an almond: they are full of brilliancy, but this is @@ -5835,7 +5795,7 @@ straight; the mouth, small; the lips 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 ḥenn. +with the deep orange-red tint imparted by the leaves of the ḥennà. The maid 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 @@ -5879,7 +5839,7 @@ hair for about a quarter of their length; or they are attached to a lace or band of black silk which is bound round the head, and in this case hang entirely separate from the plaits of hair. These strings, together with certain ornaments of gold, etc., composed what is termed the -ṣaf. Along each string, except from the upper extremity to about a +ṣafà. Along each string, except from the upper extremity to about a quarter or (at most) a third of its length, are generally attached nine or more little flat ornaments of gold, which are usually all of the same form. The most common form is oblong, round at the lower extremity and @@ -5890,13 +5850,13 @@ correspond with those of the others. At the end of each string is a small gold tube, or a small polygonal gold bead, beneath which is most commonly suspended (by a little ring) a gold coin, a little more than half an inch in diameter. Such is the most general description of -ṣaf; but some ladies substitute for the gold coin a fanciful +ṣafà; but some ladies substitute for the gold coin a fanciful ornament of the same metal, either simple, or with a pearl in the centre; or they suspend in the place of this a little tassel of pearls, or attach alternately pearls and emeralds to the bottom of the triple strings, and a pearl with each of the little ornaments of gold first mentioned. Coral beads are also sometimes attached in the same manner as -these pearls. The ṣaf I think the prettiest, as well as most +these pearls. The ṣafà I think the prettiest, as well as most singular, of all the ornaments worn by Arab ladies. The glittering of the little ornaments of gold, and their chinking together as the wearer walks, have a peculiarly lively effect. A kind of crown—a circle of @@ -5926,10 +5886,10 @@ 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<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> -inmates were women."<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a> In allusion to women, the Khaleefeh Omar +inmates were women."<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</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 Imm, +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 @@ -5972,9 +5932,9 @@ 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 +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 Fṭimeh (may God be well pleased with +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 @@ -6001,11 +5961,11 @@ divorced her.</p> Muslim 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.<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a> The case of -Alee has been mentioned above. Mugheyreh Ibn-Sheabeh married eighty +´Alee has been mentioned above. Mugheyreh Ibn-Sheabeh married eighty women in the course of his life;<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</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<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span> -Moḥammad Ibn-Eṭ-Ṭeiyib, the dyer of Baghdd, who died in the +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_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a> Supposing, therefore, that he married his first wife when he @@ -6015,9 +5975,9 @@ 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-Khrijeh, who gave occasion to a proverb on this +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 Khrijeh knew not who was +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, "Khiṭb" ("I ask"—in marriage), she replied "Nikḥ" ("I give"), and thus became his lawful wife. She had a @@ -6026,7 +5986,7 @@ very numerous progeny; several tribes originating from her.<a name="FNanchor_255 <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<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span> -called "khṭibeh"); for there are many women who perform this office +called "kháṭibeh"); for there are many women who perform this office for hire. The law allows him to see the face of the girl 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 @@ -6041,7 +6001,7 @@ 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-n<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> and the Sunneh, to marry his +<p>A man is forbidden, by the Ḳur-án<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</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 @@ -6071,7 +6031,7 @@ 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 Luḳmn, "is like a crown on the head of a king; +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, beauty of form (undiminished<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> by any defect or irregularity of features or @@ -6086,8 +6046,8 @@ 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_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a></p> <p>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 Fṭimeh, "Who is the best of women?" She answered, "She who sees +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_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a> Modesty, therefore, in the opinion of the Muslims, is most eminently shewn by a woman's concealing her person, and restraining her eyes, from men. "The best rank of men [in a @@ -6106,7 +6066,7 @@ the place of a wife.</p> <p>The consent of a young girl is not required: her father, or, if he be dead, her nearest adult male relation, or a guardian appointed by will -or by the Ḳḍee, acts as her wekeel or deputy, to effect the +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,—about five shillings of our money. @@ -6128,16 +6088,16 @@ in the purchase of necessary furniture, dress, etc., 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 Ḳḍee. +but sometimes a certificate is written and sealed by the Ḳáḍee. The most approved or propitious period for this act is the month of -Showwl: the most unpropitious, Moḥarram. The only persons whose +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 Ḳḍee or a schoolmaster or some +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-n respecting<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span> marriage. They all recite the Ftiḥah (or -opening chapter of the Ḳur-n), after which the bridegroom pays the +the Ḳur-án respecting<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span> marriage. They all recite the Fátiḥah (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 @@ -6151,7 +6111,7 @@ 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 Ftiḥah by all persons present.</p> +recital of the Fátiḥah by all persons present.</p> <p>This betrothal, or marriage-contract, is often performed several years before the wedding, when the two parties are yet children, or during the @@ -6218,13 +6178,13 @@ entertained by female singers.</p> <p>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 ḥenn, and her eyes ornamented with koḥl; +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,<span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span> and put on the best of her apparel, and adorn her eyes with koḥl, and -stain [her hands and feet] with ḥenn [as above mentioned]; and she +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_270_270" id="FNanchor_270_270"></a><a href="#Footnote_270_270" class="fnanchor">[270]</a></p> @@ -6276,7 +6236,7 @@ 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 rekahs, and she should do the same if +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, @@ -6310,7 +6270,7 @@ occupation of the wife is that of spinning or weaving or needle-work. "Sitting for an hour employed with the distaff is better for women," said the Prophet, "than a year's worship; and for every piece of cloth<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span> woven of the thread spun by them they shall receive the reward of a -martyr."—isheh, the Prophet's wife, thus declared the merit of +martyr."—´Áisheh, the Prophet's wife, thus declared the merit of spinning:—"Tell the women what I say: There is no woman who spins until she hath clothed herself but all the angels in the Seven Heavens pray for forgiveness of her sins; and she will go forth from her grave on the @@ -6328,7 +6288,7 @@ mostly spent in working with the needle; particularly in embroidering handkerchiefs, head-veils, etc., upon a frame called mensej, with coloured silks and gold. Many women, even in the houses of the wealthy, replenish their private purses by ornamenting handkerchiefs and other -things in this manner, and employing a dellleh (or female broker) to +things in this manner, and employing a delláleh (or female broker) to take them to the market,<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span> or to other ḥareems, for sale.<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a></p> @@ -6478,7 +6438,7 @@ she did not in consequence conceive any of that jealousy which commonly affects women. Among other strange events which happened was the following. When the subject of this memoir [the author's father] performed the pilgrimage in the year 1156 [<span class="smcap">A.D.</span> 1743-44], he became -acquainted at Mekkeh with the sheykh Omar El-Ḥalabee who +acquainted at Mekkeh with the sheykh ´Omar El-Ḥalabee who commissioned him to purchase for him a white female slave, having such and such qualifications. So when he returned from the pilgrimage, he searched for female slaves among the slave-dealers, to choose from them @@ -6490,7 +6450,7 @@ depart arrived, he informed his wife of it, that she might prepare the provisions for the way, and other necessaries. But she said to him, 'I have conceived a great love for this maid, and I cannot endure separation from her: I have no children, and I have taken her as a -daughter.' The girl Zeleekh also<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> wept, and said, 'I will not part from +daughter.' The girl Zeleekhá also<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> wept, and said, 'I will not part from my mistress, nor ever leave her.' 'Then what is to be done?' he asked. She answered, 'I will pay her price from my own property, and do thou buy another.' He did so. She then emancipated the girl, gave her to him @@ -6506,7 +6466,7 @@ looked at her mistress when she seemed about to die, and wept, and said, make my day to be before her day.' Then she lay down, and her disease increased, and she died the next night; and they wrapped her up by the side of her mistress. And her mistress awoke at the close of the night, -and felt her with her hand, and began to say, 'Zeleekh! Zeleekh!' They +and felt her with her hand, and began to say, 'Zeleekhá! Zeleekhá!' They said to her, 'She is asleep.' But she replied, 'My heart telleth me that she is dead: and I saw in my sleep what indicated this event.' They then said to her, 'May thy life be prolonged!'<a name="FNanchor_282_282" id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a> And when she had thus @@ -6545,14 +6505,14 @@ expressed in that work, and especially those regarding the characteristics of the Eastern mind, are entitled to the highest respect.</p></div> -<div class="footnote"><p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> Kitb el-Onwn fee Mekd en-Niswn, a work on the +<div class="footnote"><p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> Kitáb el-´Onwán fee Mekáïd en-Niswán, a work on the stratagems of women (MS.).</p></div> -<div class="footnote"><p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> This word slightly varied (changed to Ḍaeefih) bears +<div class="footnote"><p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</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_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> Kitb el-Onwn.</p></div> +<div class="footnote"><p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> Kitáb el-´Onwán.</p></div> <div class="footnote"><p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> The Arabs in general entertain a prejudice against blue eyes; a prejudice said to have arisen from the great number of blue-eyed @@ -6561,47 +6521,47 @@ persons among certain of their northern enemies.</p></div> <div class="footnote"><p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</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. (Kitb el-Onwn.)</p></div> +members should be kept within their proper bounds. (Kitáb el-´Onwán.)</p></div> -<div class="footnote"><p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> An unnamed author quoted by El-Isḥḳee, in his -account of the Abbsee Khaleefeh El-Mutawekkil.</p></div> +<div class="footnote"><p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> An unnamed author quoted by El-Isḥáḳee, in his +account of the ´Abbásee Khaleefeh El-Mutawekkil.</p></div> -<div class="footnote"><p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> Kitb el-Onwn.</p></div> +<div class="footnote"><p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> Kitáb el-´Onwán.</p></div> <div class="footnote"> <p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> By sending with a letter the silk strings of her hair, a lady testifies the most abject submission. The same meaning is conveyed in a more forcible manner by sending the hair itself. Thus when Cairo was besieged by the Franks in the year of the Flight 564 (<span class="smcap">A.D.</span> 1168), -El-ḍid, the last Fṭimee Khaleefeh, sent letters to Noor-ed-Deen -Maḥmood, Sulṭn of Syria, imploring succour, and with them sent +El-´Áḍid, the last Fáṭimee Khaleefeh, sent letters to Noor-ed-Deen +Maḥmood, Sulṭán of Syria, imploring succour, and with them sent his women's hair to show their subjection and his own. (Ibn Esh-Shihneh). [So too El-Maḳreezee, with a slight variation. It was in this siege that the old town now called erroneously Miṣr -el-aṭeeḳah was burnt by order of the Wezeer Shwir, the +el-´aṭeeḳah was burnt by order of the Wezeer Sháwir, the conflagration lasting fifty-four days. (Khiṭaṭ, account of the -ruin of El-Fusṭṭ and reign of El-ḍid.) E. S. P.]</p> +ruin of El-Fusṭáṭ and reign of El-´Áḍid.) E. S. P.]</p> </div> <div class="footnote"><p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> 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, Appendix A.</p></div> -<div class="footnote"><p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> Kitb el-Onwn.</p></div> +<div class="footnote"><p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> Kitáb el-´Onwán.</p></div> -<div class="footnote"><p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> El-Imm El-Jaraee, in his book entitled "Shirat -el-Islm."</p></div> +<div class="footnote"><p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> El-Imám El-Jara´ee, in his book entitled "Shir´at +el-Islám."</p></div> -<div class="footnote"><p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> Nuzhet el-Mutammil, section 2.</p></div> +<div class="footnote"><p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> Nuzhet el-Mutaämmil, section 2.</p></div> -<div class="footnote"><p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> Mishkt el-Maṣbeeḥ, ii. 79.</p></div> +<div class="footnote"><p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> Mishkát el-Maṣábeeḥ, ii. 79.</p></div> -<div class="footnote"><p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> Nuzhet el-Mutammil, section 1.</p></div> +<div class="footnote"><p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> Nuzhet el-Mutaämmil, section 1.</p></div> -<div class="footnote"><p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Nuzhet el-Mutammil, section 1.</p></div> +<div class="footnote"><p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Nuzhet el-Mutaämmil, section 1.</p></div> <div class="footnote"><p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> By way of exception, however, on the woman's side, my -sheykh [Moḥammad Eiyd Eṭ-Ṭantwee] +sheykh [Moḥammad ´Eiyád Eṭ-Ṭantáwee] writes:—"Many persons reckon marrying a second time among the greatest of disgraceful actions. This opinion is most common in the country-towns and villages; and the relations of my mother are thus characterized, so @@ -6609,14 +6569,14 @@ that a woman of them, when her husband dieth while she is young, or divorceth her while she is young, passeth her life, however long it may be, in widowhood, and never marrieth a second time."</p></div> -<div class="footnote"><p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Nuzhet el-Mutammil, section 1.</p></div> +<div class="footnote"><p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Nuzhet el-Mutaämmil, section 1.</p></div> -<div class="footnote"><p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> Mir-t ez-Zemn, events of the year above mentioned.</p></div> +<div class="footnote"><p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> Mir-át ez-Zemán, events of the year above mentioned.</p></div> <div class="footnote"><p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> Idem, Proverbs of the Arabs; and my Lexicon, <i>voce</i> "khaṭaba."</p></div> -<div class="footnote"><p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> The izr, or eezr (for the word is written in two +<div class="footnote"><p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> The izár, or eezár (for the word is written in two different ways), is a piece of drapery commonly worn by Arab women 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 @@ -6631,12 +6591,12 @@ but a similar covering of black silk for the married, and of white silk for the unmarried, is now worn by women of the higher and middle classes, called a ḥabarah.</p> -<p>It appears that the kind of face-veil, called in Arabic ḳinạ is a +<p>It appears that the kind of face-veil, called 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 izr, the +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 Wahhbees, wearing veils of this kind composed of printed muslin, +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, @@ -6644,46 +6604,46 @@ 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 +burḳo´. The black kind is often ornamented with gold coins, false pearls, etc., attached to the upper part. It is not so genteel as the white veil, unless for a lady in mourning.</p></div> <div class="footnote"><p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> Chap. iv. 26, 27.</p></div> -<div class="footnote"><p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> Nuzhet el-Mutammil, section 4.</p></div> +<div class="footnote"><p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> Nuzhet el-Mutaämmil, section 4.</p></div> <div class="footnote"><p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> Idem, section 6.</p></div> -<div class="footnote"><p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> Mishkt el-Maṣbeeḥ, i. 229.</p></div> +<div class="footnote"><p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> Mishkát el-Maṣábeeḥ, i. 229.</p></div> <div class="footnote"><p><a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261"><span class="label">[261]</span></a> Idem, i. 223.</p></div> -<div class="footnote"><p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> Mishkt el-Maṣbeeḥ, ii. 78.</p></div> +<div class="footnote"><p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> Mishkát el-Maṣábeeḥ, ii. 78.</p></div> <div class="footnote"><p><a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263"><span class="label">[263]</span></a> Idem, ii. 79.</p></div> -<div class="footnote"><p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> Nuzhet el-Mutammil, section 4.</p></div> +<div class="footnote"><p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> Nuzhet el-Mutaämmil, section 4.</p></div> -<div class="footnote"><p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> Nuzhet el-Mutammil, section 8.</p></div> +<div class="footnote"><p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> Nuzhet el-Mutaämmil, section 8.</p></div> -<div class="footnote"><p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Nuzhet el-Mutammil, section 8.</p></div> +<div class="footnote"><p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Nuzhet el-Mutaämmil, section 8.</p></div> -<div class="footnote"><p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> Ibid.; and Mishkt el-Maṣbeeḥ, ii. 105.</p></div> +<div class="footnote"><p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> Ibid.; and Mishkát el-Maṣábeeḥ, ii. 105.</p></div> -<div class="footnote"><p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> Mishkt el-Maṣbeeḥ, ii. 104.</p></div> +<div class="footnote"><p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> Mishkát el-Maṣábeeḥ, ii. 104.</p></div> -<div class="footnote"><p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> Nuzhet el-Mutammil, loco laudato; and Mishkt -el-Maṣbeeḥ, ii. 89.</p></div> +<div class="footnote"><p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> Nuzhet el-Mutaämmil, loco laudato; and Mishkát +el-Maṣábeeḥ, ii. 89.</p></div> -<div class="footnote"><p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> Nuzhet el-Mutammil, 1.1.; Mishkt el-Maṣbeeḥ, ii. +<div class="footnote"><p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> Nuzhet el-Mutaämmil, 1.1.; Mishkát el-Maṣábeeḥ, ii. 89.</p></div> -<div class="footnote"><p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> Account of the Emeer Moḥammad Agha El-Broodee, +<div class="footnote"><p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> Account of the Emeer Moḥammad Agha El-Bároodee, obituary, year 1205.</p></div> -<div class="footnote"><p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> Nuzhet el-Mutammil, section 8.</p></div> +<div class="footnote"><p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> Nuzhet el-Mutaämmil, section 8.</p></div> -<div class="footnote"><p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> Nuzhet el-Mutammil, section 7.</p></div> +<div class="footnote"><p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> Nuzhet el-Mutaämmil, section 7.</p></div> <div class="footnote"><p><a name="Footnote_274_274" id="Footnote_274_274"></a><a href="#FNanchor_274_274"><span class="label">[274]</span></a> Modern Egyptians, ch. vi.</p></div> @@ -6699,9 +6659,9 @@ practice of eating with the fingers when I could avoid it; however, after I had first seen the manner of doing this, I immediately adopted the custom, and continued it.</p></div> -<div class="footnote"><p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> Mishkt el-Maṣbeeḥ, ii. 81.</p></div> +<div class="footnote"><p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> Mishkát el-Maṣábeeḥ, ii. 81.</p></div> -<div class="footnote"><p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> Selections from the Ḳur-n, 1st. ed., p. 59.</p></div> +<div class="footnote"><p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> Selections from the Ḳur-án, 1st. ed., p. 59.</p></div> <div class="footnote"><p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> Urquhart's Spirit of the East, ii. 415-416. See the two chapters on "the life of the Harem" and "State of Women," which I think @@ -6715,8 +6675,8 @@ usually experience injurious treatment, one from another. The word "ḍarrah," in vulgar or colloquial Arabic (by substituting a soft for an emphatic <i>d</i>, and <i>u</i> for <i>a</i>), is pronounced "durrah," which properly signifies "a parrot." "The life of a fellow-wife is bitter" -("eeshet eḍ-ḍurrah murrah") is a common proverb. -[Eṭ-Ṭantwee.]</p></div> +("´eeshet eḍ-ḍurrah murrah") is a common proverb. +[Eṭ-Ṭantáwee.]</p></div> <div class="footnote"><p><a name="Footnote_282_282" id="Footnote_282_282"></a><a href="#FNanchor_282_282"><span class="label">[282]</span></a> This is the usual way of informing a person that another is dead. Many say in the same case, "Mayest thou live!" and then being @@ -6850,14 +6810,14 @@ 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_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a></p> -<p>It is related of Othmn, "that he twisted the ear of a memlook +<p>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. -Othmn urged him, and the memlook advanced, and began to wring it by +´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-bideen, that he had a memlook +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 @@ -6867,12 +6827,12 @@ 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_287_287" id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a> A remarkable instance is related in the Mir-t -ez-Zemn.<a name="FNanchor_288_288" id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a>—Ftimeh, surnamed Ghareeb, a slave of the Khaleefeh -El-Moạtaṣim, the son of Hroon, was a poetess, accomplished in +slaves.<a name="FNanchor_287_287" id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a> A remarkable instance is related in the Mir-át +ez-Zemán.<a name="FNanchor_288_288" id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a>—Fátimeh, 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 Jaạfar, the famous Wezeer of Hroon Er-Rasheed, took her -as his wife; but his father, Yaḥy, reproached him for marrying a +orphan; and 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, @@ -6881,7 +6841,7 @@ 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 Baghdd, she was described to him, and he compelled Sumbul +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,<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span> El-Moạtaṣim, bought her for a hundred thousand dirhems, and @@ -6890,11 +6850,11 @@ airs and verses.</p> <div class="footnotes"><h3>FOOTNOTES:</h3> -<div class="footnote"><p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> Nuzhet el-Mutammil, section 9.</p></div> +<div class="footnote"><p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> Nuzhet el-Mutaämmil, section 9.</p></div> -<div class="footnote"><p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> Mishkt el-Maṣbeeḥ, ii. 140, 141</p></div> +<div class="footnote"><p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> Mishkát el-Maṣábeeḥ, ii. 140, 141</p></div> -<div class="footnote"><p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> Nuzhet el-Mutammil, 1.1.</p></div> +<div class="footnote"><p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> Nuzhet el-Mutaämmil, 1.1.</p></div> <div class="footnote"><p><a name="Footnote_287_287" id="Footnote_287_287"></a><a href="#FNanchor_287_287"><span class="label">[287]</span></a> See Modern Egyptians, ch. vi.</p></div> @@ -6918,7 +6878,7 @@ usually employed, each of whom accompanies her exclamations of "Alas for him!" etc. by beating a tambourine. If possible, the corpse is buried on the day of the death;<a name="FNanchor_289_289" id="FNanchor_289_289"></a><a href="#Footnote_289_289" class="fnanchor">[289]</a> 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-n is performed by one +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,<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span> first, in the performance of the ordinary ablution @@ -6936,7 +6896,7 @@ upon the breast.</p> 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 -ḳafṭn (a long vest) of similar stuff merely stitched together, +ḳafṭán (a long vest) of similar stuff merely stitched together, and over these is wrapped a Kashmeer shawl.<a name="FNanchor_291_291" id="FNanchor_291_291"></a><a href="#Footnote_291_291" class="fnanchor">[291]</a> The colours most approved for the grave-clothes are white and green. The body thus<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span> shrouded is placed in a bier, which is usually covered with a Kashmeer @@ -6953,7 +6913,7 @@ faith, "There is no deity but God" and "Moḥammad is God's apostle," 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-n, or of one of its thirty sections, placed upon a kind 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 @@ -6987,7 +6947,7 @@ 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 -stelae (which is often inscribed with a text from the Ḳur-n, and the +stelae (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, showing the rank or class of the person or persons buried beneath; and in many cases, a cupola supported @@ -7004,18 +6964,18 @@ in the morning of the Thursday, the women of the family of the deceased repeat their wailing in the house accompanied by some of their female<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span> friends: male friends of the deceased also visit the house shortly before or after sunset; and three or four persons are hired to perform a -recitation of the whole of the Ḳur-n. On the following morning, some +recitation of the whole of the Ḳur-án. On the following morning, some or all of the members of the deceased's family, but chiefly the women, visit the tomb; they or their servants carrying palm-branches, and sometimes sweet basil, to lay upon it, and often the visitors take with them some kind of food, as bread, pancakes, sweet cakes of different kinds, or dates, to distribute to the poor on this occasion. They recite -portions of the Ḳur-n or employ people to recite it, as has been +portions of the Ḳur-án or employ people to recite it, as has been already mentioned.<a name="FNanchor_294_294" id="FNanchor_294_294"></a><a href="#Footnote_294_294" class="fnanchor">[294]</a> These ceremonies are repeated on the same days of the next two weeks; and again on the eve and morning of the Friday which completes, or next follows, the first period of forty days after -the funeral; whence this Friday is called El-Arbaeen, or Jumat -el-Arbaeen.</p> +the funeral; whence this Friday is called El-Arba´een, or Jum´at +el-Arba´een.</p> <p>It is believed that the soul remains with the body until the expiration of the first night after the burial, when it departs to the place @@ -7036,7 +6996,7 @@ night-journey, he saw there the souls of those who were destined to paradise on the right hand of Adam, and those who were condemned to hell on his left. 3. Others fancy the souls of believers remain in the well Zemzem, and those of infidels in a certain well in the province of -Haḍramt, called Barahoot:<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> but this opinion is branded as +Haḍramót, called Barahoot:<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> but this opinion is branded as heretical [?]. 4. Others say they stay near the graves for seven days; but that whither they go afterwards is uncertain. 5. Others that they are all in the trumpet, whose sound is to raise the dead. And 6. Others @@ -7062,14 +7022,14 @@ or on Thursday, Friday, and Saturday; and remain until sunrise.<a name="FNanchor believe also, from having heard frequent allusions made to it as a thing not to be doubted, that the opinion respecting the Well of Barahoot<span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span> commonly prevails in the present day. El-Ḳazweenee says of it, "It is -a well <i>near</i> Haḍramt; and the Prophet (God bless and save him!) +a well <i>near</i> Haḍramót; and the Prophet (God bless and save him!) said, 'In it are the souls of the infidels and hypocrites.' It is an -Adite well [<i>i.e.</i> ancient, as though made by the old tribe of Ad], in -a dry desert, and a gloomy valley; and it is related of Alee (may God +´Adite well [<i>i.e.</i> ancient, as though made by the old tribe of ´Ad], in +a dry desert, and a gloomy valley; and it is related of ´Alee (may God be well pleased with him!), that he said, 'The most hateful of districts unto God (whose name be exalted!) is the Valley of Barahoot, in which is a well whose water is black and fetid, where the souls of the infidels -make their abode.' El-Asma'ee hath related of a man of Haḍramt that +make their abode.' El-Asma'ee hath related of a man of Haḍramót that he said, 'We find near Barahoot an extremely disgusting and fetid smell, and then news is brought to us of the death of a great man of the chiefs of the infidels.' It is related, also, that a man who passed a night in @@ -7085,8 +7045,8 @@ not keep him in the house; but carry him quickly to his grave:" and again he said, "Be quick in lifting up a bier; for if the deceased be a good man, it is good to take him up quickly, and carry him to his grave, to cause the good to arrive at happiness; and if the deceased be a bad -man, it is a wickedness which ye put from your neck." (Mishkt -el-Maṣbeeḥ, i. 374, 387.)</p></div> +man, it is a wickedness which ye put from your neck." (Mishkát +el-Maṣábeeḥ, i. 374, 387.)</p></div> <div class="footnote"><p><a name="Footnote_290_290" id="Footnote_290_290"></a><a href="#FNanchor_290_290"><span class="label">[290]</span></a> Two customs, namely, tying the toes of the corpse, and placing a knife, or rather a sword, upon the body, are still common in @@ -7101,7 +7061,7 @@ his grave-linen with him; for he is extremely careful that he may be buried according to the law.</p></div> <div class="footnote"><p><a name="Footnote_292_292" id="Footnote_292_292"></a><a href="#FNanchor_292_292"><span class="label">[292]</span></a> More than one is unusual; but at the funeral of -Moḥammad Alee, which I witnessed in Cairo, about eighty buffaloes +Moḥammad ´Alee, which I witnessed in Cairo, about eighty buffaloes were thus driven in the procession.—E. S. P.</p></div> <div class="footnote"><p><a name="Footnote_293_293" id="Footnote_293_293"></a><a href="#FNanchor_293_293"><span class="label">[293]</span></a> See further Modern Egyptians, ch. xxviii.</p></div> @@ -7110,8 +7070,8 @@ were thus driven in the procession.—E. S. P.</p></div> <div class="footnote"><p><a name="Footnote_295_295" id="Footnote_295_295"></a><a href="#FNanchor_295_295"><span class="label">[295]</span></a> Preliminary Discourse, section iv.</p></div> -<div class="footnote"><p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> So in the Ḳmoos, and in my MS. of the Ajb -el-Makhlooḳt of El-Ḳazweenee; but by Sale written "Borht."</p></div> +<div class="footnote"><p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> So in the Ḳámoos, and in my MS. of the ´Ajáïb +el-Makhlooḳát of El-Ḳazweenee; but by Sale written "Borhût."</p></div> <div class="footnote"><p><a name="Footnote_297_297" id="Footnote_297_297"></a><a href="#FNanchor_297_297"><span class="label">[297]</span></a> The Mohammadan law distinguishes several different descriptions of martyrs. This honourable title is given to the soldier @@ -7122,11 +7082,11 @@ 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.</p></div> -<div class="footnote"><p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> Murshid ez-Zoowr il Ḳuboor, el-Abrr (the Director -of the Visitors to the Tombs of the Just) by Abd-er-Raḥmn -El-Khazrejee El-Anṣree: MS. in my possession.</p></div> +<div class="footnote"><p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> Murshid ez-Zoowár ilà Ḳuboor, el-Abrár (the Director +of the Visitors to the Tombs of the Just) by ´Abd-er-Raḥmán +El-Khazrejee El-Anṣáree: MS. in my possession.</p></div> -<div class="footnote"><p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> Ajb el-Makhlooḳt.</p></div> +<div class="footnote"><p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> ´Ajáïb el-Makhlooḳát.</p></div> </div> <hr style="width: 65%;" /> @@ -7134,13 +7094,13 @@ El-Khazrejee El-Anṣree: MS. in my possession.</p></div> <h2>INDEX.</h2> <p> -Aạsh, El- (poet), <a href="#Page_155">155</a><br /> +Aạshà, El- (poet), <a href="#Page_155">155</a><br /> Aạwar, El- (son of Satan), <a href="#Page_33">33</a><br /> -Abd-El-Ḳdir El-Jeelnee (saint), <a href="#Page_50">50</a>, <i>n.</i><br /> +´Abd-El-Ḳádir El-Jeelánee (saint), <a href="#Page_50">50</a>, <i>n.</i><br /> -Abd-El-Melik (Khaleefeh, <span class="smcap">A.D.</span> 685-705), <a href="#Page_113">113</a>, <a href="#Page_114">114</a>, <a href="#Page_156">156</a>, <a href="#Page_168">168</a><br /> +´Abd-El-Melik (Khaleefeh, <span class="smcap">A.D.</span> 685-705), <a href="#Page_113">113</a>, <a href="#Page_114">114</a>, <a href="#Page_156">156</a>, <a href="#Page_168">168</a><br /> Abel, <a href="#Page_92">92</a><br /> @@ -7160,25 +7120,25 @@ Abraham, <a href="#Page_2">2</a>, <a href="#Page_93">93</a><br /> Abstinence, <a href="#Page_14">14</a><br /> -Abu-l-Athiyeh (poet), <a href="#Page_114">114</a>, <a href="#Page_115">115</a><br /> +Abu-l-´Atáhiyeh (poet), <a href="#Page_114">114</a>, <a href="#Page_115">115</a><br /> Abu-l-Ghimr (surname of Satan), <a href="#Page_31">31</a><br /> -Abu-l-Ḳsim El-Jeelnee, <a href="#Page_55">55</a><br /> +Abu-l-Ḳásim El-Jeelánee, <a href="#Page_55">55</a><br /> Abyssinian slaves, <a href="#Page_250">250</a>, <a href="#Page_253">253</a>, <a href="#Page_254">254</a><br /> Accomplishments, <a href="#Page_205">205</a>, <a href="#Page_239">239</a><br /> -Ad, ancient tribe of, <a href="#Page_105">105</a>, <a href="#Page_265">265</a><br /> +´Ad, ancient tribe of, <a href="#Page_105">105</a>, <a href="#Page_265">265</a><br /> Adam, <a href="#Page_2">2</a><br /> -Adn (call to prayer), <a href="#Page_11">11</a>, <a href="#Page_186">186</a><br /> +Adán (call to prayer), <a href="#Page_11">11</a>, <a href="#Page_186">186</a><br /> Adhriyoon (anemone), <a href="#Page_166">166</a>, <i>n.</i><br /> -Adid, El-, (Fṭimee Khaleefeh, <span class="smcap">A.D.</span> 1160-1171), <a href="#Page_216">216</a>, <i>n.</i><br /> +´Adid, El-, (Fáṭimee Khaleefeh, <span class="smcap">A.D.</span> 1160-1171), <a href="#Page_216">216</a>, <i>n.</i><br /> Adultery, <a href="#Page_17">17</a><br /> @@ -7186,35 +7146,35 @@ Agathodaemon, <a href="#Page_39">39</a><br /> Aḥmad El-Bedawee (saint), <a href="#Page_50">50</a>, <i>n.</i>, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>, <a href="#Page_72">72</a><br /> -Aḥmad Rifah (saint), <a href="#Page_50">50</a>, <i>n.</i><br /> +Aḥmad Rifá´ah (saint), <a href="#Page_50">50</a>, <i>n.</i><br /> Aḥmedeeyeh darweeshes, <a href="#Page_50">50</a>, <i>n.</i><br /> -Asheh (wife of Moḥammad), <a href="#Page_34">34</a>, <a href="#Page_239">239</a><br /> +´Aïsheh (wife of Moḥammad), <a href="#Page_34">34</a>, <a href="#Page_239">239</a><br /> -Ajameeyeh (a sweet paste), <a href="#Page_23">23</a><br /> +´Ajameeyeh (a sweet paste), <a href="#Page_23">23</a><br /> -Ajweh (pressed dates), <a href="#Page_160">160</a><br /> +´Ajweh (pressed dates), <a href="#Page_160">160</a><br /> -Aḳeeḳah (victim), <a href="#Page_191">191</a><br /> +´Aḳeeḳah (victim), <a href="#Page_191">191</a><br /> Alchymy, <a href="#Page_94">94</a><br /> -Alee, <a href="#Page_266">266</a><br /> +´Alee, <a href="#Page_266">266</a><br /> -Alee's wives, <a href="#Page_222">222</a><br /> +´Alee's wives, <a href="#Page_222">222</a><br /> -Alee El-Bekree (saint), <a href="#Page_65">65</a>-<a href="#Page_69">69</a><br /> +´Alee El-Bekree (saint), <a href="#Page_65">65</a>-<a href="#Page_69">69</a><br /> -Alee ibn-El-Ma-moon, <a href="#Page_53">53</a><br /> +´Alee ibn-El-Ma-moon, <a href="#Page_53">53</a><br /> -Alee El-Leythee (saint), <a href="#Page_60">60</a>-<a href="#Page_63">63</a><br /> +´Alee El-Leythee (saint), <a href="#Page_60">60</a>-<a href="#Page_63">63</a><br /> -Alḳamah, <a href="#Page_45">45</a><br /> +´Alḳamah, <a href="#Page_45">45</a><br /> -Allh (God), <a href="#Page_133">133</a><br /> +Alláh (God), <a href="#Page_133">133</a><br /> -Allhu Akbar! (God is Great!), <a href="#Page_37">37</a><br /> +Alláhu Akbar! (God is Great!), <a href="#Page_37">37</a><br /> Almond, <a href="#Page_161">161</a>, <a href="#Page_167">167</a><br /> @@ -7246,9 +7206,9 @@ Angels, <a href="#Page_2">2</a>, <a href="#Page_25">25</a>, <a href="#Page_26">2 ——, fallen, <a href="#Page_82">82</a><br /> -Annb (jujube), <a href="#Page_161">161</a>, <i>n.</i><br /> +´Annáb (jujube), <a href="#Page_161">161</a>, <i>n.</i><br /> -Antarah, romance of, <a href="#Page_127">127</a><br /> +´Antarah, romance of, <a href="#Page_127">127</a><br /> Antechamber of bath, <a href="#Page_180">180</a><br /> @@ -7270,19 +7230,19 @@ Arabs, early, <a href="#Page_109">109</a>-<a href="#Page_112">112</a><br /> <span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span> -Araft, Mount, <a href="#Page_14">14</a>, <a href="#Page_21">21</a>, <a href="#Page_39">39</a><br /> +´Arafát, Mount, <a href="#Page_14">14</a>, <a href="#Page_21">21</a>, <a href="#Page_39">39</a><br /> -Arbaeen, El- (fortieth day after funeral), <a href="#Page_263">263</a><br /> +Arba´een, El- (fortieth day after funeral), <a href="#Page_263">263</a><br /> Archangels, <a href="#Page_26">26</a><br /> Arms, <a href="#Page_183">183</a><br /> -Arsh Er-Raḥmn (Throne of the Compassionate), <a href="#Page_99">99</a><br /> +´Arsh Er-Raḥmán (Throne of the Compassionate), <a href="#Page_99">99</a><br /> -Arsh Iblees, <a href="#Page_102">102</a><br /> +´Arsh Iblees, <a href="#Page_102">102</a><br /> -s (myrtle), <a href="#Page_165">165</a><br /> +Ás (myrtle), <a href="#Page_165">165</a><br /> Asaf (Wezeer of Solomon), <a href="#Page_40">40</a>, <a href="#Page_81">81</a><br /> @@ -7290,15 +7250,15 @@ Ascension of Moḥammad into Heaven, <a href="#Page_164">164</a><br /> Asceticism, <a href="#Page_53">53</a>, <a href="#Page_55">55</a>-<a href="#Page_59">59</a><br /> -Aṣḥb ed-Darak (overseers), <a href="#Page_48">48</a><br /> +Aṣḥáb ed-Darak (overseers), <a href="#Page_48">48</a><br /> -Asḳaln, <a href="#Page_141">141</a><br /> +´Asḳalán, <a href="#Page_141">141</a><br /> -Asmaee, El- (poet), <a href="#Page_114">114</a>, <a href="#Page_124">124</a>-<a href="#Page_126">126</a><br /> +Asma´ee, El- (poet), <a href="#Page_114">114</a>, <a href="#Page_124">124</a>-<a href="#Page_126">126</a><br /> -Asr (afternoon prayer), <a href="#Page_11">11</a><br /> +´Asr (afternoon prayer), <a href="#Page_11">11</a><br /> -Ass of Umm Amr, <a href="#Page_213">213</a><br /> +Ass of Umm ´Amr, <a href="#Page_213">213</a><br /> ——, wild, hunting the, <a href="#Page_185">185</a><br /> @@ -7310,44 +7270,44 @@ Auguration, <a href="#Page_86">86</a>, <a href="#Page_87">87</a><br /> Author made a darweesh, <a href="#Page_62">62</a><br /> -Azzeel (the youthful Satan), <a href="#Page_30">30</a>, <a href="#Page_31">31</a><br /> +´Azázeel (the youthful Satan), <a href="#Page_30">30</a>, <a href="#Page_31">31</a><br /> Azhar (the university mosque in Cairo), <a href="#Page_50">50</a><br /> -Azraeel (Angel of Death), <a href="#Page_26">26</a>, <a href="#Page_33">33</a>, <a href="#Page_90">90</a><br /> +´Azraeel (Angel of Death), <a href="#Page_26">26</a>, <a href="#Page_33">33</a>, <a href="#Page_90">90</a><br /> <br /> -Bbil (Babel), <a href="#Page_82">82</a><br /> +Bábil (Babel), <a href="#Page_82">82</a><br /> -Baghdd, literary period at, <a href="#Page_112">112</a>, <a href="#Page_114">114</a><br /> +Baghdád, literary period at, <a href="#Page_112">112</a>, <a href="#Page_114">114</a><br /> Bahamoot (the fish that bears the earth), <a href="#Page_107">107</a><br /> -Bahr (buphthalmum), <a href="#Page_167">167</a>, <i>n.</i><br /> +Bahár (buphthalmum), <a href="#Page_167">167</a>, <i>n.</i><br /> Baḥr el-Moḥeeṭ, El- (Circumambient Ocean), <a href="#Page_100">100</a>, <a href="#Page_102">102</a><br /> Baḥr el-Muzlim, El- (Atlantic Ocean), <a href="#Page_102">102</a><br /> -Baḥr eẓ-Ẓulumt, or eẓ-Ẓulmeh (Sea of Darkness, +Baḥr eẓ-Ẓulumát, or eẓ-Ẓulmeh (Sea of Darkness, <i>i.e.</i> Atlantic Ocean), <a href="#Page_102">102</a><br /> Bakhteree, El- (poet), <a href="#Page_118">118</a><br /> -Bḳill (beanflower), <a href="#Page_167">167</a>, <i>n.</i><br /> +Báḳillà (beanflower), <a href="#Page_167">167</a>, <i>n.</i><br /> -Bn (willow), <a href="#Page_167">167</a>, <i>n.</i><br /> +Bán (willow), <a href="#Page_167">167</a>, <i>n.</i><br /> Banana, <a href="#Page_161">161</a><br /> Banquets, public, <a href="#Page_139">139</a>-<a href="#Page_141">141</a><br /> -Barhimeh darweeshes, <a href="#Page_50">50</a>, <i>n.</i><br /> +Baráhimeh darweeshes, <a href="#Page_50">50</a>, <i>n.</i><br /> Barahoot, well of, <a href="#Page_264">264</a>, <a href="#Page_266">266</a><br /> -Briḥ (inauguration), <a href="#Page_87">87</a><br /> +Báriḥ (inauguration), <a href="#Page_87">87</a><br /> Barḳooḳ (plum), <a href="#Page_161">161</a>, <i>n.</i><br /> @@ -7363,7 +7323,7 @@ Bath, <a href="#Page_179">179</a>-<a href="#Page_183">183</a><br /> —— spirits, <a href="#Page_37">37</a>, <a href="#Page_38">38</a><br /> -Bṭiyeh (jar), <a href="#Page_158">158</a><br /> +Báṭiyeh (jar), <a href="#Page_158">158</a><br /> Baṭṭah (leather bottle), <a href="#Page_158">158</a><br /> @@ -7456,17 +7416,17 @@ Bunduḳ (hazel-nut), <a href="#Page_161">161</a>, <i>n.</i><br /> Buphthalmum, <a href="#Page_167">167</a><br /> -Burk, El- (the miraculous beast), <a href="#Page_164">164</a><br /> +Burák, El- (the miraculous beast), <a href="#Page_164">164</a><br /> Burckhardt, criticism of, <a href="#Page_208">208</a>, <i>n.</i><br /> Burial, <a href="#Page_258">258</a>-<a href="#Page_262">262</a><br /> -Burḳo (face-veil), <a href="#Page_225">225</a>, <i>n.</i><br /> +Burḳo´ (face-veil), <a href="#Page_225">225</a>, <i>n.</i><br /> Burning the dead, <a href="#Page_117">117</a><br /> -Burtuḳn (orange), <a href="#Page_161">161</a> <i>n.</i><br /> +Burtuḳán (orange), <a href="#Page_161">161</a> <i>n.</i><br /> Butchering, <a href="#Page_15">15</a><br /> @@ -7502,7 +7462,7 @@ Ceremonies attending death, <a href="#Page_258">258</a>, ff.<br /> Chamomile, <a href="#Page_167">167</a><br /> -Chant of Muddin, <a href="#Page_11">11</a>, <a href="#Page_12">12</a><br /> +Chant of Muëddin, <a href="#Page_11">11</a>, <a href="#Page_12">12</a><br /> —— of the Zikr, <a href="#Page_75">75</a>, <a href="#Page_76">76</a><br /> @@ -7540,7 +7500,7 @@ Clothes, <a href="#Page_16">16</a><br /> Cock, cry of, <a href="#Page_133">133</a><br /> -Code of Islm, <a href="#Page_1">1</a><br /> +Code of Islám, <a href="#Page_1">1</a><br /> Coffee, <a href="#Page_150">150</a><br /> @@ -7604,11 +7564,11 @@ Cushions, <a href="#Page_146">146</a><br /> <br /> -Daeefeh (a slave-girl), <a href="#Page_210">210</a><br /> +Da´eefeh (a slave-girl), <a href="#Page_210">210</a><br /> -Dahln (species of Jinn), <a href="#Page_44">44</a><br /> +Dahlán (species of Jinn), <a href="#Page_44">44</a><br /> -Das, <a href="#Page_145">145</a><br /> +Daïs, <a href="#Page_145">145</a><br /> Damascus, <a href="#Page_118">118</a>, <a href="#Page_119">119</a><br /> @@ -7618,15 +7578,15 @@ Daniel, <a href="#Page_86">86</a>, <i>n.</i><br /> Darabukkeh (drum), <a href="#Page_205">205</a><br /> -Dr el-Jell (Mansion of Glory, first stage of Paradise), <a href="#Page_90">90</a><br /> +Dár el-Jelál (Mansion of Glory, first stage of Paradise), <a href="#Page_90">90</a><br /> -Dr es-Selm (Mansion of Peace, second stage of Paradise), <a href="#Page_99">99</a><br /> +Dár es-Selám (Mansion of Peace, second stage of Paradise), <a href="#Page_99">99</a><br /> Ḍarb el-Mendel (mode of divination), <a href="#Page_85">85</a>, <a href="#Page_94">94</a><br /> Ḍarb er-Raml (geomancy), <a href="#Page_86">86</a>, <i>n.</i><br /> -Dar-gh, <a href="#Page_145">145</a><br /> +Dar-gáh, <a href="#Page_145">145</a><br /> Dark regions, <a href="#Page_103">103</a><br /> @@ -7641,9 +7601,9 @@ Darweeshes (Dervishes), <a href="#Page_47">47</a>, <a href="#Page_48">48</a>, <a Darweesh performance (zikr), <a href="#Page_73">73</a>-<a href="#Page_77">77</a><br /> <span class="pagenum"><a name="Page_270" id="Page_270">[270]</a></span> -Dsim (son of Satan), <a href="#Page_33">33</a><br /> +Dásim (son of Satan), <a href="#Page_33">33</a><br /> -Dsooḳee, Ed-, <a href="#Page_50">50</a>, <i>n.</i><br /> +Dásooḳee, Ed-, <a href="#Page_50">50</a>, <i>n.</i><br /> Date, <a href="#Page_159">159</a><br /> @@ -7661,17 +7621,17 @@ Death, Angel of, <a href="#Page_90">90</a><br /> Debts, <a href="#Page_17">17</a><br /> -Deenr (gold coin), <a href="#Page_14">14</a>, etc.<br /> +Deenár (gold coin), <a href="#Page_14">14</a>, etc.<br /> Deev (spirit), <a href="#Page_27">27</a><br /> -Deewn (divan), <a href="#Page_146">146</a><br /> +Deewán (divan), <a href="#Page_146">146</a><br /> Degrees, prohibited, <a href="#Page_226">226</a><br /> -Delhn (species of Jinn), <a href="#Page_44">44</a><br /> +Delhán (species of Jinn), <a href="#Page_44">44</a><br /> -Dellleh (female broker), <a href="#Page_239">239</a><br /> +Delláleh (female broker), <a href="#Page_239">239</a><br /> Demonology, <a href="#Page_25">25</a>-<a href="#Page_46">46</a><br /> @@ -7681,7 +7641,7 @@ Dervishes, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>, <a href="#Page_ Destiny, <a href="#Page_3">3</a>-<a href="#Page_10">10</a><br /> -Destoor y mubrakeen! (Permission, ye blessed!), <a href="#Page_37">37</a><br /> +Destoor yá mubárakeen! (Permission, ye blessed!), <a href="#Page_37">37</a><br /> Devils, <a href="#Page_2">2</a>, <a href="#Page_25">25</a>, ff.<br /> @@ -7701,7 +7661,7 @@ Dinners, public, <a href="#Page_139">139</a>-<a href="#Page_141">141</a><br /> Dirhem (silver coin), <a href="#Page_14">14</a>, etc.<br /> -—— (a governor of Sijistn), <a href="#Page_144">144</a><br /> +—— (a governor of Sijistán), <a href="#Page_144">144</a><br /> Diseases, <a href="#Page_7">7</a>, <a href="#Page_10">10</a><br /> @@ -7717,11 +7677,11 @@ Diving Jinn, <a href="#Page_44">44</a><br /> Divorce, <a href="#Page_17">17</a>, <a href="#Page_222">222</a>, <a href="#Page_240">240</a>-<a href="#Page_248">248</a><br /> -Dogmas of Islm, <a href="#Page_1">1</a>-<a href="#Page_10">10</a><br /> +Dogmas of Islám, <a href="#Page_1">1</a>-<a href="#Page_10">10</a><br /> Doors, <a href="#Page_147">147</a><br /> -Draḳ (water-bottle), <a href="#Page_188">188</a><br /> +Dóraḳ (water-bottle), <a href="#Page_188">188</a><br /> Dove, cry of, <a href="#Page_133">133</a><br /> @@ -7751,7 +7711,7 @@ Dukhool, or dukhleh (visit), <a href="#Page_237">237</a><br /> Dungeon under the Devil's jaw, <a href="#Page_265">265</a><br /> -Durḳah (floor), <a href="#Page_145">145</a><br /> +Durḳá´ah (floor), <a href="#Page_145">145</a><br /> <br /> @@ -7771,13 +7731,13 @@ Ecstasy, <a href="#Page_50">50</a>, <a href="#Page_59">59</a>, <a href="#Page_77 Education, <a href="#Page_186">186</a>-<a href="#Page_206">206</a><br /> -Eed (festival), <a href="#Page_21">21</a><br /> +´Eed (festival), <a href="#Page_21">21</a><br /> -Eewn, El- (das), <a href="#Page_145">145</a><br /> +Eewán, El- (daïs), <a href="#Page_145">145</a><br /> -Eezr (veil), <a href="#Page_225">225</a>, <i>n.</i><br /> +Eezár (veil), <a href="#Page_225">225</a>, <i>n.</i><br /> -Efreets (species of Jinn), <a href="#Page_27">27</a> ff.<br /> +´Efreets (species of Jinn), <a href="#Page_27">27</a> ff.<br /> Eglantine, <a href="#Page_167">167</a><br /> @@ -7795,15 +7755,15 @@ Emeen, El- (Khaleefeh, <span class="smcap">A.D.</span> 809-813), <a href="#Page_ Enchantment, <a href="#Page_82">82</a>, <a href="#Page_83">83</a><br /> -Eneb (grape), <a href="#Page_161">161</a>, <i>n.</i><br /> +´Eneb (grape), <a href="#Page_161">161</a>, <i>n.</i><br /> Enoch, <a href="#Page_86">86</a>, <i>n.</i><br /> Epistles, Mohammadan, <a href="#Page_127">127</a><br /> -Erk-soos (licorice), <a href="#Page_149">149</a><br /> +´Erk-soos (licorice), <a href="#Page_149">149</a><br /> -Esh (nightfall prayer), <a href="#Page_11">11</a><br /> +´Eshè (nightfall prayer), <a href="#Page_11">11</a><br /> Establishment of Khaleefeh, <a href="#Page_121">121</a><br /> @@ -7817,7 +7777,7 @@ Ewers, <a href="#Page_158">158</a><br /> Excitement, religious, <a href="#Page_77">77</a><br /> -Eyfeh, El- (auguration), <a href="#Page_86">86</a><br /> +´Eyáfeh, El- (auguration), <a href="#Page_86">86</a><br /> Eye, evil, <a href="#Page_84">84</a>, <a href="#Page_188">188</a>, <a href="#Page_193">193</a>-<a href="#Page_195">195</a><br /> @@ -7827,16 +7787,16 @@ Ezbekeeyeh (quarter in Cairo), <a href="#Page_68">68</a><br /> <br /> -Faḍl ibn Yaḥy (the Barmekee), <a href="#Page_151">151</a><br /> +Faḍl ibn Yaḥyà (the Barmekee), <a href="#Page_151">151</a><br /> -Fghiyeh (privet), <a href="#Page_165">165</a>, <i>n.</i><br /> +Fághiyeh (privet), <a href="#Page_165">165</a>, <i>n.</i><br /> -Fair of Okḍh, <a href="#Page_109">109</a>-<a href="#Page_111">111</a><br /> +Fair of ´Okáḍh, <a href="#Page_109">109</a>-<a href="#Page_111">111</a><br /> <span class="pagenum"><a name="Page_271" id="Page_271">[271]</a></span> Faith, confession of, <a href="#Page_1">1</a><br /> -Fl (omen), <a href="#Page_87">87</a><br /> +Fál (omen), <a href="#Page_87">87</a><br /> Family duty, <a href="#Page_192">192</a><br /> @@ -7850,11 +7810,11 @@ Faṭeerehs (pancakes), <a href="#Page_235">235</a><br /> Father and sons, <a href="#Page_194">194</a>, <a href="#Page_195">195</a><br /> -Ftiḥah, <a href="#Page_24">24</a>, <a href="#Page_62">62</a>, <a href="#Page_74">74</a>, <a href="#Page_229">229</a>, <a href="#Page_230">230</a><br /> +Fátiḥah, <a href="#Page_24">24</a>, <a href="#Page_62">62</a>, <a href="#Page_74">74</a>, <a href="#Page_229">229</a>, <a href="#Page_230">230</a><br /> -Fṭimee Khaleefehs, <span class="smcap">A.D.</span> 909-1171, <a href="#Page_139">139</a><br /> +Fáṭimee Khaleefehs, <span class="smcap">A.D.</span> 909-1171, <a href="#Page_139">139</a><br /> -Fṭimeh (daughter of Moḥammad), <a href="#Page_186">186</a>, <a href="#Page_222">222</a>, <a href="#Page_228">228</a><br /> +Fáṭimeh (daughter of Moḥammad), <a href="#Page_186">186</a>, <a href="#Page_222">222</a>, <a href="#Page_228">228</a><br /> Feasting and merrymaking, <a href="#Page_135">135</a>-<a href="#Page_185">185</a><br /> @@ -7896,7 +7856,7 @@ Food, <a href="#Page_137">137</a><br /> Forms of the Jinn, <a href="#Page_34">34</a>-<a href="#Page_36">36</a><br /> -Formul of faith, <a href="#Page_1">1</a><br /> +Formulæ of faith, <a href="#Page_1">1</a><br /> Fortune-telling, <a href="#Page_85">85</a><br /> @@ -7955,15 +7915,15 @@ Georgian slaves, <a href="#Page_249">249</a><br /> Ghareeb (a slave poetess), <a href="#Page_256">256</a><br /> -Gharrr (species of Jinn), <a href="#Page_43">43</a>, <a href="#Page_44">44</a><br /> +Gharrár (species of Jinn), <a href="#Page_43">43</a>, <a href="#Page_44">44</a><br /> -Ghzool el-azrr (a plant), <a href="#Page_130">130</a>, <i>n.</i><br /> +Gházool el-azrár (a plant), <a href="#Page_130">130</a>, <i>n.</i><br /> Ghools, <a href="#Page_41">41</a>-<a href="#Page_43">43</a>, <a href="#Page_104">104</a><br /> -Ghs, El- (chief saint), <a href="#Page_48">48</a><br /> +Ghós, El- (chief saint), <a href="#Page_48">48</a><br /> -Ghowwṣah, El- (diving Jinn), <a href="#Page_44">44</a><br /> +Ghowwáṣah, El- (diving Jinn), <a href="#Page_44">44</a><br /> Gilding, <a href="#Page_147">147</a><br /> @@ -8013,15 +7973,15 @@ Guests, <a href="#Page_143">143</a><br /> Ḥabarah (kind of veil), <a href="#Page_225">225</a>, <i>n.</i><br /> -Ḥabbbeh (Yezeed's slave-girl), <a href="#Page_209">209</a><br /> +Ḥabbábeh (Yezeed's slave-girl), <a href="#Page_209">209</a><br /> -Hbeel (Abel), <a href="#Page_92">92</a><br /> +Hábeel (Abel), <a href="#Page_92">92</a><br /> Habitations of the Jinn, <a href="#Page_37">37</a><br /> Ḥadeed (iron), <a href="#Page_36">36</a><br /> -Haḍramt (province), <a href="#Page_45">45</a>, <a href="#Page_264">264</a>, <a href="#Page_266">266</a><br /> +Haḍramót (province), <a href="#Page_45">45</a>, <a href="#Page_264">264</a>, <a href="#Page_266">266</a><br /> <span class="pagenum"><a name="Page_272" id="Page_272">[272]</a></span> Hagiology, <a href="#Page_47">47</a>-<a href="#Page_79">79</a><br /> @@ -8030,7 +7990,7 @@ Hair-dressing, <a href="#Page_216">216</a>-<a href="#Page_218">218</a><br /> Hair, sign of submission, <a href="#Page_216">216</a>, <i>n.</i><br /> -Ḥjj (pilgrimage), <a href="#Page_14">14</a><br /> +Ḥájj (pilgrimage), <a href="#Page_14">14</a><br /> Ḥalḳat eṣ-ṣeyd (circle of the chase), <a href="#Page_184">184</a><br /> @@ -8040,15 +8000,15 @@ Ham, <a href="#Page_86">86</a>, <i>n.</i><br /> Hambelees (Muslim sect), <a href="#Page_1">1</a><br /> -Ḥammd Er-Rwiyeh (poet), <a href="#Page_118">118</a>-<a href="#Page_120">120</a><br /> +Ḥammád Er-Ráwiyeh (poet), <a href="#Page_118">118</a>-<a href="#Page_120">120</a><br /> -Hammm (bath), <a href="#Page_179">179</a>-<a href="#Page_183">183</a><br /> +Hammám (bath), <a href="#Page_179">179</a>-<a href="#Page_183">183</a><br /> Ḥanafee quarter in Cairo, <a href="#Page_88">88</a><br /> Ḥanafees (sect), <a href="#Page_1">1</a>, <a href="#Page_20">20</a><br /> -Ḥarreh (chief room in bath), <a href="#Page_180">180</a><br /> +Ḥaráreh (chief room in bath), <a href="#Page_180">180</a><br /> Hare, <a href="#Page_183">183</a><br /> @@ -8056,12 +8016,12 @@ Ḥareem (women's apartments), <a href="#Page_194">194</a><br /> —— employments, <a href="#Page_238">238</a>, <a href="#Page_239">239</a><br /> -Ḥrith, El- (surname of Satan), <a href="#Page_31">31</a><br /> +Ḥárith, El- (surname of Satan), <a href="#Page_31">31</a><br /> -Hroon Er-Rasheed (Khaleefeh, <span class="smcap">A.D.</span> 786-809), <a href="#Page_114">114</a>-<a href="#Page_117">117</a>, <a href="#Page_169">169</a>, +Hároon Er-Rasheed (Khaleefeh, <span class="smcap">A.D.</span> 786-809), <a href="#Page_114">114</a>-<a href="#Page_117">117</a>, <a href="#Page_169">169</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>, <a href="#Page_210">210</a>, <a href="#Page_256">256</a><br /> -Hroot and Mroot, <a href="#Page_82">82</a>, <a href="#Page_83">83</a><br /> +Hároot and Mároot, <a href="#Page_82">82</a>, <a href="#Page_83">83</a><br /> Ḥasan, El- (grandson of Moḥammad), <a href="#Page_186">186</a><br /> @@ -8081,7 +8041,7 @@ Hell, <a href="#Page_105">105</a>, <a href="#Page_108">108</a><br /> Hemp, <a href="#Page_149">149</a>, <a href="#Page_150">150</a><br /> -Henn, <a href="#Page_215">215</a>, <a href="#Page_234">234</a><br /> +Hennà, <a href="#Page_215">215</a>, <a href="#Page_234">234</a><br /> Heresy, <a href="#Page_1">1</a><br /> @@ -8089,13 +8049,13 @@ Hermes Trismegistus, <a href="#Page_86">86</a>, <i>n.</i><br /> Heroic age of literature, <a href="#Page_109">109</a>-<a href="#Page_111">111</a><br /> -Hijr, <a href="#Page_160">160</a><br /> +Hijár, <a href="#Page_160">160</a><br /> Hind, El- (India), <a href="#Page_45">45</a>, <a href="#Page_102">102</a><br /> Hippocrates, <a href="#Page_167">167</a><br /> -Hishm (Khaleefeh, <span class="smcap">A.D.</span> 724-743), <a href="#Page_118">118</a>-<a href="#Page_120">120</a><br /> +Hishám (Khaleefeh, <span class="smcap">A.D.</span> 724-743), <a href="#Page_118">118</a>-<a href="#Page_120">120</a><br /> Ḥobaḳ (sweet basil), <a href="#Page_167">167</a>, <i>n.</i><br /> @@ -8119,35 +8079,35 @@ Hunting, <a href="#Page_183">183</a>-<a href="#Page_185">185</a><br /> Iblees (Satan), <a href="#Page_2">2</a>, <a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_30">30</a>-<a href="#Page_33">33</a>, <a href="#Page_38">38</a>, <a href="#Page_105">105</a><br /> -Ibrheem (Abraham), <a href="#Page_103">103</a><br /> +Ibráheem (Abraham), <a href="#Page_103">103</a><br /> -Ibrheem Ed-Dsooḳee, <a href="#Page_50">50</a>, <i>n.</i><br /> +Ibráheem Ed-Dásooḳee, <a href="#Page_50">50</a>, <i>n.</i><br /> -Ibrheem El-Khowwṣ (saint), <a href="#Page_51">51</a><br /> +Ibráheem El-Khowwáṣ (saint), <a href="#Page_51">51</a><br /> -Ibrheem El-Mṣilee (poet), <a href="#Page_169">169</a>-<a href="#Page_172">172</a><br /> +Ibráheem El-Móṣilee (poet), <a href="#Page_169">169</a>-<a href="#Page_172">172</a><br /> -Ibrheem ibn-El-Mahdee (poet), <a href="#Page_176">176</a><br /> +Ibráheem ibn-El-Mahdee (poet), <a href="#Page_176">176</a><br /> Ibreeḳ (ewer), <a href="#Page_119">119</a>, <a href="#Page_158">158</a><br /> -Ibn-Obeyd El-Bakhteree (poet), <a href="#Page_118">118</a><br /> +Ibn-´Obeyd El-Bakhteree (poet), <a href="#Page_118">118</a><br /> Idrees, <a href="#Page_86">86</a>, <i>n.</i><br /> -Ijjs (plum), <a href="#Page_161">161</a>, <i>n.</i><br /> +Ijjás (plum), <a href="#Page_161">161</a>, <i>n.</i><br /> -Iḳmeh (form of praise), <a href="#Page_186">186</a>, <i>n.</i><br /> +Iḳámeh (form of praise), <a href="#Page_186">186</a>, <i>n.</i><br /> -Ilm en-Nujoom (astrology), <a href="#Page_86">86</a><br /> +´Ilm en-Nujoom (astrology), <a href="#Page_86">86</a><br /> -Ilwee, or high, magic, <a href="#Page_81">81</a><br /> +´Ilwee, or high, magic, <a href="#Page_81">81</a><br /> -Ilys (Elias), <a href="#Page_49">49</a>, <a href="#Page_103">103</a><br /> +Ilyás (Elias), <a href="#Page_49">49</a>, <a href="#Page_103">103</a><br /> Images, <a href="#Page_15">15</a><br /> -Imm (minister), <a href="#Page_12">12</a><br /> +Imám (minister), <a href="#Page_12">12</a><br /> Improvisation, <a href="#Page_203">203</a><br /> @@ -8173,7 +8133,7 @@ Ins (mankind), <a href="#Page_25">25</a><br /> Insanity, <a href="#Page_60">60</a><br /> -In sha-llh (If it be the will of God), <a href="#Page_61">61</a><br /> +In sháa-lláh (If it be the will of God), <a href="#Page_61">61</a><br /> Inspector of markets, <a href="#Page_158">158</a>, <i>n.</i><br /> @@ -8189,36 +8149,36 @@ Intoxication, <a href="#Page_18">18</a><br /> Invocations, <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_81">81</a>, <a href="#Page_82">82</a>, <a href="#Page_84">84</a><br /> -Isḥḳ El-Mṣilee (poet), <a href="#Page_169">169</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a><br /> +Isḥáḳ El-Móṣilee (poet), <a href="#Page_169">169</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a><br /> -Islm, <a href="#Page_1">1</a>-<a href="#Page_24">24</a><br /> +Islám, <a href="#Page_1">1</a>-<a href="#Page_24">24</a><br /> Ism el-Aạẓam, El- (the most great name of God), <a href="#Page_81">81</a><br /> -Isrfeel (blower of Last Trump), <a href="#Page_26">26</a><br /> +Isráfeel (blower of Last Trump), <a href="#Page_26">26</a><br /> -Izr (veil), <a href="#Page_225">225</a>, <i>n.</i><br /> +Izár (veil), <a href="#Page_225">225</a>, <i>n.</i><br /> <br /> Jaạfar El-Barmekee, <a href="#Page_115">115</a>, <a href="#Page_117">117</a>, <a href="#Page_256">256</a><br /> -Jaạfar Kshif, <a href="#Page_67">67</a><br /> +Jaạfar Káshif, <a href="#Page_67">67</a><br /> <span class="pagenum"><a name="Page_273" id="Page_273">[273]</a></span> Jabart, <a href="#Page_50">50</a><br /> Jabartee's mother, El-, <a href="#Page_246">246</a>-<a href="#Page_248">248</a><br /> -Jbeh (Java), <a href="#Page_45">45</a><br /> +Jábeh (Java), <a href="#Page_45">45</a><br /> Jahennem (Hell), <a href="#Page_105">105</a>, <a href="#Page_108">108</a><br /> -Jm (empty cup), <a href="#Page_159">159</a><br /> +Jám (empty cup), <a href="#Page_159">159</a><br /> -Jnn (<i>i.q.</i> Jinn), <a href="#Page_27">27</a> ff.<br /> +Jánn (<i>i.q.</i> Jinn), <a href="#Page_27">27</a> ff.<br /> -—— ibn-Jnn, <a href="#Page_29">29</a><br /> +—— ibn-Jánn, <a href="#Page_29">29</a><br /> Jar, <a href="#Page_158">158</a><br /> @@ -8228,19 +8188,19 @@ Java, <a href="#Page_45">45</a><br /> Jebraeel (Gabriel), <a href="#Page_26">26</a><br /> -Jeelnee, El-, <a href="#Page_50">50</a>, <i>n.</i><br /> +Jeelánee, El-, <a href="#Page_50">50</a>, <i>n.</i><br /> Jemmeyz (sycamore-fig), <a href="#Page_161">161</a>, <i>n.</i><br /> -Jennet Adn (Garden of Eden, seventh stage of Paradise), <a href="#Page_99">99</a><br /> +Jennet ´Adn (Garden of Eden, seventh stage of Paradise), <a href="#Page_99">99</a><br /> -Jennet el-Firds (Garden of Paradise, its sixth stage), <a href="#Page_99">99</a><br /> +Jennet el-Firdós (Garden of Paradise, its sixth stage), <a href="#Page_99">99</a><br /> Jennet el-Khuld (Garden of Eternity, fourth stage of Paradise), <a href="#Page_99">99</a><br /> -Jennet el-Ma-w (Garden of Rest, third stage of Paradise), <a href="#Page_99">99</a><br /> +Jennet el-Ma-wà (Garden of Rest, third stage of Paradise), <a href="#Page_99">99</a><br /> -Jennet en-Naeem (Garden of Delight, fifth stage of Paradise), <a href="#Page_99">99</a><br /> +Jennet en-Na´eem (Garden of Delight, fifth stage of Paradise), <a href="#Page_99">99</a><br /> Jerusalem, <a href="#Page_101">101</a><br /> @@ -8266,7 +8226,7 @@ Jonas, <a href="#Page_92">92</a><br /> Joseph, <a href="#Page_92">92</a><br /> -Jz (walnut), <a href="#Page_161">161</a>, <i>n.</i><br /> +Józ (walnut), <a href="#Page_161">161</a>, <i>n.</i><br /> Judgment, <a href="#Page_3">3</a><br /> @@ -8278,11 +8238,11 @@ Jugglers, <a href="#Page_24">24</a>, <a href="#Page_235">235</a><br /> Jujube, <a href="#Page_161">161</a><br /> -Jullanr, or Julnr (pomegranate flower), <a href="#Page_167">167</a>, <i>n.</i><br /> +Jullanár, or Julnár (pomegranate flower), <a href="#Page_167">167</a>, <i>n.</i><br /> -Jumat el-Arbaeen (the Friday forty days after funeral), <a href="#Page_263">263</a><br /> +Jum´at el-Arba´een (the Friday forty days after funeral), <a href="#Page_263">263</a><br /> -Jummr (pith of palm), <a href="#Page_160">160</a><br /> +Jummár (pith of palm), <a href="#Page_160">160</a><br /> Jummeyz (sycamore-fig), <a href="#Page_161">161</a>, <i>n.</i><br /> @@ -8292,31 +8252,31 @@ Kaạb El-Aḥbar, sayings of, <a href="#Page_206">206</a><br /> Kaạbeh (temple at Mekkeh), <a href="#Page_48">48</a><br /> -Ḳah (hall or saloon), <a href="#Page_147">147</a><br /> +Ḳá´ah (hall or saloon), <a href="#Page_147">147</a><br /> -Ḳbeel (Cain), <a href="#Page_92">92</a><br /> +Ḳábeel (Cain), <a href="#Page_92">92</a><br /> -Ḳaḍ, El- (fate), <a href="#Page_3">3</a><br /> +Ḳaḍà, El- (fate), <a href="#Page_3">3</a><br /> -Ḳaḍ el-moḥkam, El- (absolute fate), <a href="#Page_3">3</a>, <a href="#Page_4">4</a><br /> +Ḳaḍà el-moḥkam, El- (absolute fate), <a href="#Page_3">3</a>, <a href="#Page_4">4</a><br /> -Ḳaḍ el-mubram, El- (alterable fate), <a href="#Page_3">3</a>, <a href="#Page_4">4</a><br /> +Ḳaḍà el-mubram, El- (alterable fate), <a href="#Page_3">3</a>, <a href="#Page_4">4</a><br /> Ḳadaḥ (empty cup), <a href="#Page_159">159</a><br /> Ḳadar, El-, (destiny), <a href="#Page_3">3</a><br /> -Ḳdee (judge), <a href="#Page_67">67</a>, <a href="#Page_151">151</a>, <a href="#Page_229">229</a>, <a href="#Page_230">230</a><br /> +Ḳádee (judge), <a href="#Page_67">67</a>, <a href="#Page_151">151</a>, <a href="#Page_229">229</a>, <a href="#Page_230">230</a><br /> -Ḳdireeyeh darweeshes, <a href="#Page_59">59</a>, <i>n.</i><br /> +Ḳádireeyeh darweeshes, <a href="#Page_59">59</a>, <i>n.</i><br /> -Ḳf, mountains of, <a href="#Page_37">37</a>, <a href="#Page_100">100</a>, <a href="#Page_104">104</a><br /> +Ḳáf, mountains of, <a href="#Page_37">37</a>, <a href="#Page_100">100</a>, <a href="#Page_104">104</a><br /> -Kfoor, El-Ikhsheedee, Governor of Egypt, <a href="#Page_131">131</a><br /> +Káfoor, El-Ikhsheedee, Governor of Egypt, <a href="#Page_131">131</a><br /> -Kafrwee, El-, <a href="#Page_95">95</a><br /> +Kafráwee, El-, <a href="#Page_95">95</a><br /> -Ḳafṭn (long vest), <a href="#Page_259">259</a><br /> +Ḳafṭán (long vest), <a href="#Page_259">259</a><br /> Kaḥk (cake), <a href="#Page_23">23</a><br /> @@ -8326,21 +8286,21 @@ Ḳahwejee (coffee-seller), <a href="#Page_235">235</a><br /> Ḳalensuweh (sugarloaf hat), <a href="#Page_169">169</a><br /> -Karmeh (saint's miracle), <a href="#Page_49">49</a><br /> +Karámeh (saint's miracle), <a href="#Page_49">49</a><br /> -Ks (full cup), <a href="#Page_159">159</a><br /> +Kás (full cup), <a href="#Page_159">159</a><br /> Ḳaṣab es-sukkar (sugar-cane), <a href="#Page_161">161</a>, <i>n.</i><br /> Ḳaṣeedah (ode), <a href="#Page_76">76</a><br /> -Ḳaṭ (grouse), <a href="#Page_133">133</a>, <a href="#Page_134">134</a>, <a href="#Page_183">183</a><br /> +Ḳaṭà (grouse), <a href="#Page_133">133</a>, <a href="#Page_134">134</a>, <a href="#Page_183">183</a><br /> -Kebbd (citron), <a href="#Page_161">161</a>, <i>n.</i><br /> +Kebbád (citron), <a href="#Page_161">161</a>, <i>n.</i><br /> -Keemiy, El- (alchymy), <a href="#Page_94">94</a><br /> +Keemiyà, El- (alchymy), <a href="#Page_94">94</a><br /> -Ḳeert (1/20th of a deenar), <a href="#Page_117">117</a><br /> +Ḳeerát (1/20th of a deenáar), <a href="#Page_117">117</a><br /> Kelimeh (profession of faith), <a href="#Page_198">198</a><br /> @@ -8348,27 +8308,27 @@ Kereem (bountiful), <a href="#Page_133">133</a><br /> Ketmia, <a href="#Page_167">167</a><br /> -Kettn (flax), <a href="#Page_167">167</a>, <i>n.</i><br /> +Kettán (flax), <a href="#Page_167">167</a>, <i>n.</i><br /> Ḳeys ibn Aṣim, <a href="#Page_156">156</a><br /> -Khalf (willow), <a href="#Page_167">167</a>, <i>n.</i><br /> +Khaláf (willow), <a href="#Page_167">167</a>, <i>n.</i><br /> Khaleefehs' magnificence, <a href="#Page_119">119</a>, <a href="#Page_121">121</a>, <a href="#Page_122">122</a><br /> Khaleel, El- (Abraham), <a href="#Page_93">93</a><br /> -Khrijeh, <a href="#Page_224">224</a><br /> +Khárijeh, <a href="#Page_224">224</a><br /> Khashkhash (poppy), <a href="#Page_167">167</a>, <i>n.</i><br /> Khaṭeeb (minister), <a href="#Page_12">12</a><br /> -Khtibeh (betrother), <a href="#Page_224">224</a><br /> +Khátibeh (betrother), <a href="#Page_224">224</a><br /> -Khtimeh (epilogue), <a href="#Page_45">45</a>, <i>n.</i><br /> +Khátimeh (epilogue), <a href="#Page_45">45</a>, <i>n.</i><br /> -Khatmeh (recitation of the whole Ḳur-n), <a href="#Page_24">24</a>, <a href="#Page_78">78</a>, <a href="#Page_187">187</a>, <a href="#Page_201">201</a>, <a href="#Page_258">258</a><br /> +Khatmeh (recitation of the whole Ḳur-án), <a href="#Page_24">24</a>, <a href="#Page_78">78</a>, <a href="#Page_187">187</a>, <a href="#Page_201">201</a>, <a href="#Page_258">258</a><br /> Khaṭṭ (geomancy), <a href="#Page_38">38</a>, <i>n.</i><br /> @@ -8376,7 +8336,7 @@ Kheeree (gilliflower), <a href="#Page_166">166</a><br /> Khiḍr, El- (a mythological saint), <a href="#Page_49">49</a>, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>, <a href="#Page_103">103</a><br /> -Khilf (willow), <a href="#Page_167">167</a>, <i>n.</i><br /> +Khiláf (willow), <a href="#Page_167">167</a>, <i>n.</i><br /> Khiṭb (I ask), <a href="#Page_224">224</a><br /> <span class="pagenum"><a name="Page_274" id="Page_274">[274]</a></span> @@ -8385,15 +8345,15 @@ Khiṭmee (Ketmia), <a href="#Page_167">167</a>, <i>n.</i><br /> Khokh (peach), <a href="#Page_161">161</a>, <i>n.</i><br /> -Khowws (basket-maker), <a href="#Page_52">52</a><br /> +Khowwás (basket-maker), <a href="#Page_52">52</a><br /> Khuffs (soft inside boots), <a href="#Page_169">169</a><br /> Khuṭbeh (minister's prayer and exhortation), <a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_229">229</a>, <a href="#Page_230">230</a><br /> -Kihneh, El- (divination), <a href="#Page_81">81</a>-<a href="#Page_86">86</a><br /> +Kiháneh, El- (divination), <a href="#Page_81">81</a>-<a href="#Page_86">86</a><br /> -Kinạ (face veil), <a href="#Page_225">225</a>, <i>n.</i><br /> +Kináạ (face veil), <a href="#Page_225">225</a>, <i>n.</i><br /> Kinneeneh (glass bottle), <a href="#Page_158">158</a><br /> @@ -8401,15 +8361,15 @@ King of flowers, <a href="#Page_161">161</a>-<a href="#Page_165">165</a><br /> ——, niggardly, <a href="#Page_124">124</a>-<a href="#Page_126">126</a><br /> -Kiyfeh, El- (chiromancy), <a href="#Page_87">87</a><br /> +Kiyáfeh, El- (chiromancy), <a href="#Page_87">87</a><br /> Koḥl (collyrium), <a href="#Page_214">214</a>, <a href="#Page_234">234</a><br /> Koobeh (wine-cup), <a href="#Page_159">159</a>, <i>n.</i><br /> -Koofeh El- (city in Irḳ), <a href="#Page_118">118</a><br /> +Koofeh El- (city in ´Iráḳ), <a href="#Page_118">118</a><br /> -Koran. <i>See</i> Ḳur-n and index of authors<br /> +Koran. <i>See</i> Ḳur-án and index of authors<br /> Ḳulleh (sherbet-cup), <a href="#Page_159">159</a>, <i>n.</i><br /> @@ -8417,9 +8377,9 @@ Ḳulleh (sherbet-cup), <a href="#Page_159">159</a>, <i>n.</i><br /> Kumeyt (red), <a href="#Page_151">151</a>, <i>n.</i><br /> -Kummetr (pear), <a href="#Page_161">161</a>, <i>n.</i><br /> +Kummetrè (pear), <a href="#Page_161">161</a>, <i>n.</i><br /> -Ḳur-n (Koran), <a href="#Page_3">3</a>. (<i>See</i> index of authors.)<br /> +Ḳur-án (Koran), <a href="#Page_3">3</a>. (<i>See</i> index of authors.)<br /> —— recitation, <a href="#Page_24">24</a>, <a href="#Page_78">78</a>, <a href="#Page_187">187</a>, <a href="#Page_201">201</a>, <a href="#Page_258">258</a>, <a href="#Page_263">263</a><br /> @@ -8429,15 +8389,15 @@ Ḳurṣ (crown), <a href="#Page_218">218</a>, <i>n.</i><br /> Ḳuṭb (chief saint), <a href="#Page_47">47</a><br /> -Ḳuṭb el-Ghth (chief saint of invocation), <a href="#Page_47">47</a><br /> +Ḳuṭb el-Ghóth (chief saint of invocation), <a href="#Page_47">47</a><br /> Ḳuṭrub (species of Jinn), <a href="#Page_43">43</a><br /> -Kuyoot (the bull who carries the earth), <a href="#Page_106">106</a><br /> +Kuyootà (the bull who carries the earth), <a href="#Page_106">106</a><br /> <br /> -L-ilha-illa-llh! (There is no deity but God!), <a href="#Page_58">58</a><br /> +Lá-iláha-illa-lláh! (There is no deity but God!), <a href="#Page_58">58</a><br /> Lamentations, <a href="#Page_258">258</a><br /> @@ -8455,15 +8415,15 @@ Laws, civil, <a href="#Page_16">16</a>, <a href="#Page_17">17</a><br /> —— moral and ritual, <a href="#Page_10">10</a>-<a href="#Page_16">16</a><br /> -Leblb (beanflower), <a href="#Page_167">167</a>, <i>n.</i><br /> +Lebláb (beanflower), <a href="#Page_167">167</a>, <i>n.</i><br /> -Leewn (das), <a href="#Page_145">145</a><br /> +Leewán (daïs), <a href="#Page_145">145</a><br /> Lemon, <a href="#Page_161">161</a><br /> Letters, <a href="#Page_109">109</a>-<a href="#Page_134">134</a><br /> -Leyl and Mejnoon, <a href="#Page_208">208</a><br /> +Leylà and Mejnoon, <a href="#Page_208">208</a><br /> Leymoon (lime), <a href="#Page_161">161</a>, <i>n.</i><br /> @@ -8489,7 +8449,7 @@ Lotus, <a href="#Page_161">161</a>, <a href="#Page_167">167</a><br /> Love, true, <a href="#Page_207">207</a>-<a href="#Page_213">213</a><br /> -Lz (almond), <a href="#Page_161">161</a>, <i>n.</i>, <a href="#Page_167">167</a>, <i>n.</i><br /> +Lóz (almond), <a href="#Page_161">161</a>, <i>n.</i>, <a href="#Page_167">167</a>, <i>n.</i><br /> Liqueur-glass, <a href="#Page_159">159</a>, <i>n.</i><br /> @@ -8505,7 +8465,7 @@ Lute, <a href="#Page_168">168</a>, <a href="#Page_170">170</a>, <a href="#Page_1 Mace, <a href="#Page_183">183</a><br /> -Mdineh (minaret), <a href="#Page_11">11</a><br /> +Mádineh (minaret), <a href="#Page_11">11</a><br /> Madness, <a href="#Page_60">60</a><br /> @@ -8519,11 +8479,11 @@ Magog, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_ Mahdee, El- (Khaleefeh, <span class="smcap">A.D.</span> 775-785), <a href="#Page_176">176</a><br /> -Mjooj, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_104">104</a><br /> +Májooj, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_104">104</a><br /> Maḳṣoorah (railed enclosure), <a href="#Page_68">68</a><br /> -Mlikees (sect), <a href="#Page_1">1</a><br /> +Málikees (sect), <a href="#Page_1">1</a><br /> Ma-moon, El-, (Khaleefeh, <span class="smcap">A.D.</span> 813-833), <a href="#Page_117">117</a>, <a href="#Page_172">172</a>-<a href="#Page_175">175</a>, <a href="#Page_256">256</a><br /> @@ -8541,13 +8501,13 @@ Manumission, <a href="#Page_252">252</a><br /> Marble pavement, <a href="#Page_145">145</a><br /> -Mrids (species of Jinn), <a href="#Page_27">27</a>, ff.<br /> +Márids (species of Jinn), <a href="#Page_27">27</a>, ff.<br /> -Mristn (hospital and madhouse in Cairo), <a href="#Page_64">64</a>, <a href="#Page_67">67</a><br /> +Máristán (hospital and madhouse in Cairo), <a href="#Page_64">64</a>, <a href="#Page_67">67</a><br /> Market streets, <a href="#Page_177">177</a><br /> -Mroot and Hroot, <a href="#Page_82">82</a>, <a href="#Page_83">83</a><br /> +Mároot and Hároot, <a href="#Page_82">82</a>, <a href="#Page_83">83</a><br /> Marriage, <a href="#Page_16">16</a>, <a href="#Page_203">203</a>, <a href="#Page_204">204</a>, <a href="#Page_207">207</a>-<a href="#Page_248">248</a><br /> @@ -8564,7 +8524,7 @@ Marriage, <a href="#Page_16">16</a>, <a href="#Page_203">203</a>, <a href="#Page Martyrs, <a href="#Page_265">265</a>, <i>n.</i><br /> -Marwn (Governor of Medeeneh), <a href="#Page_211">211</a>, <a href="#Page_212">212</a><br /> +Marwán (Governor of Medeeneh), <a href="#Page_211">211</a>, <a href="#Page_212">212</a><br /> Masks, <a href="#Page_111">111</a><br /> @@ -8576,7 +8536,7 @@ Mattress, <a href="#Page_146">146</a><br /> Meals, <a href="#Page_135">135</a> ff.<br /> -Meạrj (ascension into Heaven), <a href="#Page_146">146</a><br /> +Meạráj (ascension into Heaven), <a href="#Page_146">146</a><br /> Meats, clean and unclean, <a href="#Page_15">15</a>, <a href="#Page_141">141</a><br /> @@ -8584,7 +8544,7 @@ Meded (support), <a href="#Page_76">76</a><br /> Medicines, <a href="#Page_6">6</a>, <a href="#Page_8">8</a><br /> -Meekaeel or Meekl (Michael), <a href="#Page_26">26</a><br /> +Meekaeel or Meekál (Michael), <a href="#Page_26">26</a><br /> Mejzoob (lunatic), <a href="#Page_65">65</a>, <a href="#Page_67">67</a><br /> @@ -8594,9 +8554,9 @@ Melek (angel), <a href="#Page_25">25</a><br /> Memlooks (male white slaves), <a href="#Page_254">254</a><br /> -Menrehs, street of the, <a href="#Page_123">123</a><br /> +Menárehs, street of the, <a href="#Page_123">123</a><br /> -Menfooḥah (in Yemmeh), <a href="#Page_155">155</a><br /> +Menfooḥah (in Yemámeh), <a href="#Page_155">155</a><br /> Menou, General, <a href="#Page_64">64</a><br /> @@ -8618,7 +8578,7 @@ Midwife, <a href="#Page_187">187</a><br /> Minaret, <a href="#Page_11">11</a>, <a href="#Page_12">12</a><br /> -Min, Valley of, <a href="#Page_21">21</a><br /> +Minè, Valley of, <a href="#Page_21">21</a><br /> Minister, <a href="#Page_12">12</a><br /> @@ -8628,7 +8588,7 @@ Mirwaḥah (fan), <a href="#Page_130">130</a><br /> Mishmish (apricot), <a href="#Page_161">161</a><br /> -Mizmr (a musical pipe), <a href="#Page_38">38</a><br /> +Mizmár (a musical pipe), <a href="#Page_38">38</a><br /> Moạjizeh (prophet's miracle), <a href="#Page_49">49</a><br /> @@ -8638,17 +8598,17 @@ Moạtaṣim, El- (Khaleefeh, <span class="smcap">A.D.</span> 833-842), Moạtezileh (freethinkers), <a href="#Page_28">28</a><br /> -Mowiyeh (Khaleefeh, <span class="smcap">A.D.</span> 661-680), <a href="#Page_210">210</a>-<a href="#Page_213">213</a><br /> +Mo´áwiyeh (Khaleefeh, <span class="smcap">A.D.</span> 661-680), <a href="#Page_210">210</a>-<a href="#Page_213">213</a><br /> Moderation in wine, <a href="#Page_154">154</a><br /> Moḥammad the Prophet, <a href="#Page_2">2</a><br /> -—— sayings of. <i>See</i> index of authors, under <i>Ḳur-n</i> and <i>Mishkt</i><br /> +—— sayings of. <i>See</i> index of authors, under <i>Ḳur-án</i> and <i>Mishkát</i><br /> Moḥammad, praise of, <a href="#Page_75">75</a><br /> -Moḥammad Alee's funeral, <a href="#Page_261">261</a>, <i>n.</i><br /> +Moḥammad ´Alee's funeral, <a href="#Page_261">261</a>, <i>n.</i><br /> Moḥammad El-Ashwam (a Tunisian saint), <a href="#Page_50">50</a><br /> @@ -8666,7 +8626,7 @@ Monogamy, <a href="#Page_223">223</a>, <i>n.</i><br /> Monopoly, <a href="#Page_17">17</a><br /> -Moolids, or Mlids (saints' festivals), <a href="#Page_71">71</a>, <a href="#Page_72">72</a><br /> +Moolids, or Mólids (saints' festivals), <a href="#Page_71">71</a>, <a href="#Page_72">72</a><br /> Moral laws, <a href="#Page_10">10</a>-<a href="#Page_16">16</a><br /> @@ -8674,7 +8634,7 @@ Mosaic legislation, <a href="#Page_242">242</a><br /> Moses, <a href="#Page_2">2</a><br /> -Mṣil, owl of El-, <a href="#Page_114">114</a><br /> +Móṣil, owl of El-, <a href="#Page_114">114</a><br /> Mosque, <a href="#Page_12">12</a>, <a href="#Page_21">21</a><br /> @@ -8684,25 +8644,25 @@ Mourning, <a href="#Page_258">258</a><br /> —— colour, <a href="#Page_261">261</a><br /> -Mz (banana), <a href="#Page_161">161</a><br /> +Móz (banana), <a href="#Page_161">161</a><br /> Muballigh (transmitter, at public prayers), <a href="#Page_111">111</a><br /> -Muddin (crier), <a href="#Page_11">11</a>, <a href="#Page_12">12</a>, <a href="#Page_38">38</a><br /> +Muëddin (crier), <a href="#Page_11">11</a>, <a href="#Page_12">12</a>, <a href="#Page_38">38</a><br /> ——, Devil's, <a href="#Page_168">168</a><br /> Mugheyreh ibn-Sheạbeh, <a href="#Page_223">223</a><br /> -Mujhid, adventure of, <a href="#Page_83">83</a><br /> +Mujáhid, adventure of, <a href="#Page_83">83</a><br /> -Mukhriḳ (a singer), <a href="#Page_171">171</a>-<a href="#Page_175">175</a><br /> +Mukháriḳ (a singer), <a href="#Page_171">171</a>-<a href="#Page_175">175</a><br /> Muḳtedir, El-, (Khaleefeh, <span class="smcap">A.D.</span> 908-932), <a href="#Page_121">121</a>, <a href="#Page_201">201</a><br /> Mulberry, <a href="#Page_161">161</a><br /> -Mundee, El-, (saint), <a href="#Page_62">62</a><br /> +Munádee, El-, (saint), <a href="#Page_62">62</a><br /> Munkir (angel who examines the dead), <a href="#Page_26">26</a>, <a href="#Page_262">262</a><br /> @@ -8710,7 +8670,7 @@ Munshids (singers of odes), <a href="#Page_71">71</a>, <a href="#Page_74">74</a> Murder, <a href="#Page_17">17</a>, <a href="#Page_18">18</a><br /> -Muṣḥaf (copy of the Ḳur-n), <a href="#Page_16">16</a>, <i>n.</i><br /> +Muṣḥaf (copy of the Ḳur-án), <a href="#Page_16">16</a>, <i>n.</i><br /> Music, Arab, <a href="#Page_15">15</a>, <a href="#Page_167">167</a>-<a href="#Page_176">176</a>, <a href="#Page_178">178</a>, <a href="#Page_179">179</a><br /> @@ -8720,7 +8680,7 @@ Musical parties, <a href="#Page_174">174</a><br /> Musician's fees, <a href="#Page_157">157</a><br /> -Muṣṭaf El-Mundee (saint), <a href="#Page_62">62</a><br /> +Muṣṭafà El-Munádee (saint), <a href="#Page_62">62</a><br /> Mutanebbee, El-, (poet), <a href="#Page_131">131</a>-<a href="#Page_133">133</a><br /> @@ -8745,7 +8705,7 @@ Naḳeeb, <a href="#Page_50">50</a><br /> Nakhleh (near Mekkeh), <a href="#Page_110">110</a><br /> -Nkir (<i>i.q.</i> Munkir), <a href="#Page_26">26</a><br /> +Nákir (<i>i.q.</i> Munkir), <a href="#Page_26">26</a><br /> Name, assumed, <a href="#Page_153">153</a>, <i>n.</i><br /> @@ -8755,13 +8715,13 @@ Naming a child, <a href="#Page_189">189</a>, <a href="#Page_190">190</a><br /> Napkin, <a href="#Page_159">159</a><br /> -Nrahs (Persian Jinn), <a href="#Page_27">27</a><br /> +Nárahs (Persian Jinn), <a href="#Page_27">27</a><br /> Narcissus, <a href="#Page_166">166</a><br /> Narcotics, <a href="#Page_149">149</a>, <a href="#Page_150">150</a><br /> -Nrinj (Seville orange), <a href="#Page_161">161</a>, <i>n.</i><br /> +Nárinj (Seville orange), <a href="#Page_161">161</a>, <i>n.</i><br /> Narjis (narcissus), <a href="#Page_166">166</a><br /> @@ -8781,17 +8741,17 @@ Nedeem (cup companion), <a href="#Page_172">172</a><br /> Needlework, <a href="#Page_204">204</a><br /> -Neelfar (Nenuphar), <a href="#Page_167">167</a>, <i>n.</i><br /> +Neelófar (Nenuphar), <a href="#Page_167">167</a>, <i>n.</i><br /> Negro slaves, <a href="#Page_250">250</a>, <a href="#Page_253">253</a><br /> Nekeer (angel who examines the dead), <a href="#Page_26">26</a>, <a href="#Page_262">262</a><br /> -Nemm (wild thyme), <a href="#Page_167">167</a>, <i>n.</i><br /> +Nemám (wild thyme), <a href="#Page_167">167</a>, <i>n.</i><br /> Nenuphar, <a href="#Page_167">167</a><br /> -Nesns (species of Jinn), <a href="#Page_45">45</a>, <a href="#Page_46">46</a><br /> +Nesnás (species of Jinn), <a href="#Page_45">45</a>, <a href="#Page_46">46</a><br /> Nets in hunting, <a href="#Page_184">184</a><br /> @@ -8805,15 +8765,15 @@ Nisreen (eglantine), <a href="#Page_167">167</a>, <i>n.</i><br /> Noah, <a href="#Page_2">2</a><br /> -Noạmn (blood), <a href="#Page_166">166</a>, <i>n.</i><br /> +Noạmán (blood), <a href="#Page_166">166</a>, <i>n.</i><br /> -Noạmn Ibn-El-Mundhir (King of El-Ḥeereh), <a href="#Page_166">166</a><br /> +Noạmán Ibn-El-Mundhir (King of El-Ḥeereh), <a href="#Page_166">166</a><br /> -Noor-ed-deen Maḥmood (Sulṭn of Syria), <a href="#Page_216">216</a>, <i>n.</i><br /> +Noor-ed-deen Maḥmood (Sulṭán of Syria), <a href="#Page_216">216</a>, <i>n.</i><br /> Nuḳl (fruits), <a href="#Page_159">159</a><br /> -Nuḳuldns (saucers), <a href="#Page_159">159</a><br /> +Nuḳuldáns (saucers), <a href="#Page_159">159</a><br /> Numrood (Nimrod), <a href="#Page_93">93</a><br /> @@ -8833,21 +8793,21 @@ Odes, <a href="#Page_68">68</a>, <a href="#Page_76">76</a><br /> Odium irrevocabile, <a href="#Page_241">241</a>, <i>n.</i><br /> -Okḍh, fair of, <a href="#Page_109">109</a>-<a href="#Page_111">111</a><br /> +´Okáḍh, fair of, <a href="#Page_109">109</a>-<a href="#Page_111">111</a><br /> Olive, <a href="#Page_161">161</a><br /> -Omn, Sea of (Persian Gulf), <a href="#Page_44">44</a><br /> +´Omán, Sea of (Persian Gulf), <a href="#Page_44">44</a><br /> -Omar (Khaleefeh, <span class="smcap">A.D.</span> 634-644), on women, <a href="#Page_42">42</a>, <a href="#Page_219">219</a><br /> +´Omar (Khaleefeh, <span class="smcap">A.D.</span> 634-644), on women, <a href="#Page_42">42</a>, <a href="#Page_219">219</a><br /> Omens, <a href="#Page_87">87</a><br /> Oneromancy, <a href="#Page_88">88</a>-<a href="#Page_92">92</a><br /> -Onnb (jujube), <a href="#Page_161">161</a>, <i>n.</i><br /> +´Onnáb (jujube), <a href="#Page_161">161</a>, <i>n.</i><br /> -Ood, El-, (lute), <a href="#Page_178">178</a><br /> +´Ood, El-, (lute), <a href="#Page_178">178</a><br /> Opium, <a href="#Page_93">93</a>, <a href="#Page_96">96</a>, <a href="#Page_149">149</a><br /> @@ -8859,9 +8819,9 @@ Ornaments, <a href="#Page_16">16</a><br /> Orthodox theology, <a href="#Page_1">1</a><br /> -Oṣfur (safflower), <a href="#Page_167">167</a>, <i>n.</i><br /> +´Oṣfur (safflower), <a href="#Page_167">167</a>, <i>n.</i><br /> -Othmn (Khaleefeh, <span class="smcap">A.D.</span> 644-656), <a href="#Page_255">255</a><br /> +´Othmán (Khaleefeh, <span class="smcap">A.D.</span> 644-656), <a href="#Page_255">255</a><br /> Outwitting a king, <a href="#Page_124">124</a>-<a href="#Page_126">126</a><br /> @@ -8998,29 +8958,29 @@ Quince, <a href="#Page_161">161</a><br /> <br /> -Rabb (viol), <a href="#Page_178">178</a><br /> +Rabáb (viol), <a href="#Page_178">178</a><br /> -Rabeeạ eth-Thnee (the fourth month of the Muslim year), <a href="#Page_65">65</a><br /> +Rabeeạ eth-Thánee (the fourth month of the Muslim year), <a href="#Page_65">65</a><br /> -Raḥmnee or divine magic, <a href="#Page_81">81</a>, <a href="#Page_82">82</a><br /> +Raḥmánee or divine magic, <a href="#Page_81">81</a>, <a href="#Page_82">82</a><br /> -Raj, Island in Chinese sea, <a href="#Page_46">46</a><br /> +Raïj, Island in Chinese sea, <a href="#Page_46">46</a><br /> Raisin-wine, <a href="#Page_149">149</a><br /> Ram, sacrifice of, <a href="#Page_191">191</a><br /> -Ramaḍn (month of fasting), <a href="#Page_14">14</a>, <a href="#Page_21">21</a>, <a href="#Page_39">39</a>, <a href="#Page_41">41</a><br /> +Ramaḍán (month of fasting), <a href="#Page_14">14</a>, <a href="#Page_21">21</a>, <a href="#Page_39">39</a>, <a href="#Page_41">41</a><br /> -Rasheed, Er-., <i>See</i> Hroon.<br /> +Rasheed, Er-., <i>See</i> Hároon.<br /> -Rwiyeh (reciter), <a href="#Page_118">118</a><br /> +Ráwiyeh (reciter), <a href="#Page_118">118</a><br /> Recording angels, <a href="#Page_26">26</a><br /> -Reeḥn (sweet basil), <a href="#Page_167">167</a>, <i>n.</i><br /> +Reeḥán (sweet basil), <a href="#Page_167">167</a>, <i>n.</i><br /> -Rekah (form of Prayer), <a href="#Page_11">11</a>-<a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_237">237</a><br /> +Rek´ah (form of Prayer), <a href="#Page_11">11</a>-<a href="#Page_13">13</a>, <a href="#Page_22">22</a>, <a href="#Page_237">237</a><br /> Religion, <a href="#Page_1">1</a>-<a href="#Page_24">24</a><br /> @@ -9034,7 +8994,7 @@ Revenants, <a href="#Page_265">265</a>, <a href="#Page_266">266</a><br /> Rewards of literature, <a href="#Page_116">116</a>-<a href="#Page_120">120</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a> ff.<br /> -Rifeeyeh darweeshes, <a href="#Page_50">50</a>, <i>n.</i><br /> +Rifá´eeyeh darweeshes, <a href="#Page_50">50</a>, <i>n.</i><br /> Ringdove, cry of, <a href="#Page_133">133</a><br /> @@ -9042,7 +9002,7 @@ Ring signature, <a href="#Page_128">128</a><br /> Ritual laws, <a href="#Page_10">10</a>-<a href="#Page_16">16</a><br /> -Riwḳ (division in the Azhar), <a href="#Page_50">50</a><br /> +Riwáḳ (division in the Azhar), <a href="#Page_50">50</a><br /> Robber thwarted, <a href="#Page_144">144</a><br /> @@ -9050,7 +9010,7 @@ Rock of ruby beneath the earth, <a href="#Page_106">106</a><br /> Romances, <a href="#Page_127">127</a><br /> -Rooḥnee or spiritual magic, <a href="#Page_81">81</a>-<a href="#Page_93">93</a><br /> +Rooḥánee or spiritual magic, <a href="#Page_81">81</a>-<a href="#Page_93">93</a><br /> Room in Arab house, <a href="#Page_145">145</a><br /> @@ -9072,31 +9032,31 @@ Rose, <a href="#Page_161">161</a>-<a href="#Page_165">165</a><br /> Royal economy, <a href="#Page_124">124</a>-<a href="#Page_126">126</a><br /> -Rowḥ ibn-Ḥtim, <a href="#Page_163">163</a><br /> +Rowḥ ibn-Ḥátim, <a href="#Page_163">163</a><br /> -Rummn (pomegranate), <a href="#Page_161">161</a><br /> +Rummán (pomegranate), <a href="#Page_161">161</a><br /> -Ruṣfeh quarter in Baghdd, <a href="#Page_173">173</a><br /> +Ruṣáfeh quarter in Baghdád, <a href="#Page_173">173</a><br /> Ruṭab (fresh dates), <a href="#Page_159">159</a><br /> <br /> -Saạlh (species of Jinn), <a href="#Page_43">43</a><br /> +Saạláh (species of Jinn), <a href="#Page_43">43</a><br /> -Ṣabbrah (aloe plant), <a href="#Page_131">131</a><br /> +Ṣabbárah (aloe plant), <a href="#Page_131">131</a><br /> Ṣabr (patience), <a href="#Page_131">131</a><br /> Sacrifice, <a href="#Page_15">15</a>, <a href="#Page_190">190</a>, <a href="#Page_191">191</a>, <a href="#Page_261">261</a><br /> -Ṣdoomeh, the magician, <a href="#Page_94">94</a>-<a href="#Page_96">96</a><br /> +Ṣádoomeh, the magician, <a href="#Page_94">94</a>-<a href="#Page_96">96</a><br /> -Ṣaf (head-dress), <a href="#Page_217">217</a>-<a href="#Page_218">218</a><br /> +Ṣafà (head-dress), <a href="#Page_217">217</a>-<a href="#Page_218">218</a><br /> Safarjal (quince), <a href="#Page_161">161</a>, <i>n.</i><br /> -Ṣaffr, Eṣ-, (the brazier), <a href="#Page_144">144</a><br /> +Ṣaffár, Eṣ-, (the brazier), <a href="#Page_144">144</a><br /> Safflower, <a href="#Page_167">167</a><br /> @@ -9104,9 +9064,9 @@ Saffron, <a href="#Page_167">167</a><br /> Saints, <a href="#Page_47">47</a>-<a href="#Page_79">79</a><br /> -Ṣalh (prayer), <a href="#Page_11">11</a><br /> +Ṣaláh (prayer), <a href="#Page_11">11</a><br /> -Ṣliḥ's camel, <a href="#Page_93">93</a><br /> +Ṣáliḥ's camel, <a href="#Page_93">93</a><br /> Saloon, <a href="#Page_147">147</a><br /> @@ -9122,7 +9082,7 @@ Salutations, <a href="#Page_119">119</a>, <i>n.</i><br /> Samoom, <a href="#Page_28">28</a>, <a href="#Page_43">43</a><br /> -Sniḥ (inauguration), <a href="#Page_87">87</a><br /> +Sániḥ (inauguration), <a href="#Page_87">87</a><br /> Satan, <a href="#Page_2">2</a><br /> @@ -9140,7 +9100,7 @@ Sea of Darkness (Atlantic), <a href="#Page_102">102</a><br /> Seal of Solomon, <a href="#Page_40">40</a><br /> -Seạlh (species of Jinn), <a href="#Page_43">43</a><br /> +Seạláh (species of Jinn), <a href="#Page_43">43</a><br /> Second sight, <a href="#Page_61">61</a>, <a href="#Page_62">62</a><br /> @@ -9148,17 +9108,17 @@ Secret drinking, <a href="#Page_153">153</a><br /> Secret signs, <a href="#Page_132">132</a><br /> -Sects of Islm, <a href="#Page_1">1</a><br /> +Sects of Islám, <a href="#Page_1">1</a><br /> -Seemiy, Es-, (natural magic), <a href="#Page_93">93</a><br /> +Seemiyà, Es-, (natural magic), <a href="#Page_93">93</a><br /> Ṣeen, Eṣ-, (China), <a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_102">102</a><br /> -Seestn, or Sijistn, <a href="#Page_144">144</a><br /> +Seestán, or Sijistán, <a href="#Page_144">144</a><br /> Seḥr, Es-, (enchantment), <a href="#Page_83">83</a><br /> -Selm (salutation), <a href="#Page_12">12</a><br /> +Selám (salutation), <a href="#Page_12">12</a><br /> Selsebeel (fountain of Paradise), <a href="#Page_239">239</a><br /> @@ -9174,19 +9134,19 @@ Service in mosque, <a href="#Page_12">12</a><br /> Seville orange, <a href="#Page_161">161</a>, <a href="#Page_167">167</a><br /> -Shaạbn (eighth month of the Muslim year), <a href="#Page_8">8</a><br /> +Shaạbán (eighth month of the Muslim year), <a href="#Page_8">8</a><br /> -Shfiee, Esh-, (the founder of the Shfiee sect), <a href="#Page_19">19</a><br /> +Sháfi´ee, Esh-, (the founder of the Sháfi´ee sect), <a href="#Page_19">19</a><br /> -Shfiees (sect), <a href="#Page_1">1</a>, <a href="#Page_19">19</a>, <a href="#Page_20">20</a><br /> +Sháfi´ees (sect), <a href="#Page_1">1</a>, <a href="#Page_19">19</a>, <a href="#Page_20">20</a><br /> -Shh El-Karmnee (saint), <a href="#Page_54">54</a><br /> +Sháh El-Karmánee (saint), <a href="#Page_54">54</a><br /> -Shaḳḳ (anemone), <a href="#Page_166">166</a>, <i>n.</i><br /> +Shaḳáïḳ (anemone), <a href="#Page_166">166</a>, <i>n.</i><br /> -Sharb (wine: now sherbet), <a href="#Page_131">131</a><br /> +Sharáb (wine: now sherbet), <a href="#Page_131">131</a><br /> -Sharabee, mosque of Esh-, <a href="#Page_68">68</a><br /> +Sharaïbee, mosque of Esh-, <a href="#Page_68">68</a><br /> Shaving the head, <a href="#Page_191">191</a><br /> @@ -9196,15 +9156,15 @@ Shell-fish, forbidden, <a href="#Page_141">141</a><br /> Sherbet of violets, <a href="#Page_165">165</a><br /> -Sheyṭn (devil), <a href="#Page_25">25</a> ff.<br /> +Sheyṭán (devil), <a href="#Page_25">25</a> ff.<br /> -Sheyṭnee or Satanic magic, <a href="#Page_82">82</a>-<a href="#Page_93">93</a><br /> +Sheyṭánee or Satanic magic, <a href="#Page_82">82</a>-<a href="#Page_93">93</a><br /> -Shihb (shooting-star), <a href="#Page_33">33</a><br /> +Shiháb (shooting-star), <a href="#Page_33">33</a><br /> Shiḳḳ (species of Jinn), <a href="#Page_45">45</a><br /> -Shiyaees (heretic sect), <a href="#Page_1">1</a><br /> +Shiya´ees (heretic sect), <a href="#Page_1">1</a><br /> Shoes, <a href="#Page_146">146</a><br /> @@ -9212,7 +9172,7 @@ Shooting-stars, <a href="#Page_85">85</a><br /> Shroud, <a href="#Page_259">259</a><br /> -Shurrabeh (tassel), <a href="#Page_131">131</a><br /> +Shurraábeh (tassel), <a href="#Page_131">131</a><br /> Sidr (lote), <a href="#Page_161">161</a>, <i>n.</i><br /> @@ -9226,19 +9186,19 @@ Signs, secret, <a href="#Page_132">132</a><br /> —— language by, <a href="#Page_129">129</a>-<a href="#Page_133">133</a><br /> -Sijdeh, Soorat es- (32nd chapter of Ḳur-n), <a href="#Page_134">134</a><br /> +Sijdeh, Soorat es- (32nd chapter of Ḳur-án), <a href="#Page_134">134</a><br /> -Sijistn (province of Persia), <a href="#Page_144">144</a><br /> +Sijistán (province of Persia), <a href="#Page_144">144</a><br /> Sijjeen (dungeon under Devil's jaw), <a href="#Page_264">264</a><br /> -Simt (platform), <a href="#Page_140">140</a><br /> +Simát (platform), <a href="#Page_140">140</a><br /> Sin of cities in Europe, <a href="#Page_243">243</a><br /> Singers, female, <a href="#Page_177">177</a><br /> -Ṣiym (fasting), <a href="#Page_14">14</a><br /> +Ṣiyám (fasting), <a href="#Page_14">14</a><br /> Slaughter of beasts, <a href="#Page_15">15</a><br /> @@ -9256,7 +9216,7 @@ Slave-girls, price of, <a href="#Page_256">256</a><br /> Smokeless fire, <a href="#Page_27">27</a>, <a href="#Page_28">28</a><br /> -Soạd (a Bedaweeyeh), <a href="#Page_211">211</a><br /> +Soạdà (a Bedaweeyeh), <a href="#Page_211">211</a><br /> Social system, Mohammadan, <a href="#Page_240">240</a>-<a href="#Page_248">248</a><br /> @@ -9266,19 +9226,19 @@ Son, duty of a, <a href="#Page_194">194</a><br /> Songs, <a href="#Page_179">179</a><br /> -Soodn (country of the Blacks), <a href="#Page_102">102</a><br /> +Soodán (country of the Blacks), <a href="#Page_102">102</a><br /> Sooḳ (market street), <a href="#Page_177">177</a><br /> -Soorah (= chapter of the Ḳur-n), <a href="#Page_24">24</a><br /> +Soorah (= chapter of the Ḳur-án), <a href="#Page_24">24</a><br /> -Soorat en-Noor (24th chapter of Ḳur-n), <a href="#Page_204">204</a><br /> +Soorat en-Noor (24th chapter of Ḳur-án), <a href="#Page_204">204</a><br /> -Soorat es-Sijdeh (32nd chapter of the Ḳur-n), <a href="#Page_134">134</a><br /> +Soorat es-Sijdeh (32nd chapter of the Ḳur-án), <a href="#Page_134">134</a><br /> -Soorat Y-Seen (36th chapter of the Ḳur-n), <a href="#Page_24">24</a>, <a href="#Page_134">134</a><br /> +Soorat Yá-Seen (36th chapter of the Ḳur-án), <a href="#Page_24">24</a>, <a href="#Page_134">134</a><br /> -Soorat Yoosuf (12th chapter of the Ḳur-n), <a href="#Page_204">204</a><br /> +Soorat Yoosuf (12th chapter of the Ḳur-án), <a href="#Page_204">204</a><br /> Soosan (lily), <a href="#Page_167">167</a>, <i>n.</i><br /> @@ -9286,7 +9246,7 @@ Sorcery, <a href="#Page_80">80</a>-<a href="#Page_96">96</a><br /> Sortes Koranicae, <a href="#Page_81">81</a><br /> -Sṭ (son of Satan), <a href="#Page_33">33</a><br /> +Sóṭ (son of Satan), <a href="#Page_33">33</a><br /> Soul, <a href="#Page_262">262</a>-<a href="#Page_265">265</a><br /> @@ -9326,7 +9286,7 @@ Story-tellers, <a href="#Page_24">24</a><br /> Straining wine, <a href="#Page_157">157</a><br /> -Street of the Menrehs, <a href="#Page_123">123</a><br /> +Street of the Menárehs, <a href="#Page_123">123</a><br /> Subterranean cosmography, <a href="#Page_105">105</a>-<a href="#Page_108">108</a><br /> @@ -9338,9 +9298,9 @@ Sugar-cane, <a href="#Page_161">161</a><br /> Sugarloaf hat, <a href="#Page_169">169</a><br /> -Sukkar nebt (sugar-candy), <a href="#Page_131">131</a><br /> +Sukkar nebát (sugar-candy), <a href="#Page_131">131</a><br /> -Suleymn (Solomon), <a href="#Page_29">29</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_81">81</a>, <a href="#Page_93">93</a><br /> +Suleymán (Solomon), <a href="#Page_29">29</a>, <a href="#Page_39">39</a>, <a href="#Page_40">40</a>, <a href="#Page_81">81</a>, <a href="#Page_93">93</a><br /> ——, son of Aboo-Jaạfar, <a href="#Page_210">210</a><br /> @@ -9349,7 +9309,7 @@ Sumbul the slave-dealer, <a href="#Page_256">256</a><br /> Sunnees (orthodox party), <a href="#Page_1">1</a><br /> Sunneh (Traditions of the Prophet), <a href="#Page_19">19</a>: -and see index of authors under <i>Mishkt</i>.<br /> +and see index of authors under <i>Mishkát</i>.<br /> Supernatural appearance, <a href="#Page_59">59</a><br /> @@ -9373,19 +9333,19 @@ Sycamore-fig, <a href="#Page_161">161</a><br /> Table, <a href="#Page_135">135</a>, <a href="#Page_136">136</a>, <a href="#Page_140">140</a><br /> -Ṭif, Eṭ-, (near Mekkeh), <a href="#Page_110">110</a><br /> +Ṭáif, Eṭ-, (near Mekkeh), <a href="#Page_110">110</a><br /> Ṭalsam (talisman), <a href="#Page_38">38</a>, <a href="#Page_39">39</a>, <a href="#Page_84">84</a>, <i>n.</i><br /> Tambourine, <a href="#Page_205">205</a>, <a href="#Page_258">258</a><br /> -Ṭanṭ Festival, <a href="#Page_72">72</a><br /> +Ṭanṭà Festival, <a href="#Page_72">72</a><br /> -Ṭanṭwee, Eṭ-, Sheykh, <a href="#Page_88">88</a>, <a href="#Page_238">238</a><br /> +Ṭanṭáwee, Eṭ-, Sheykh, <a href="#Page_88">88</a>, <a href="#Page_238">238</a><br /> -Toos (Peacock: surname of Satan), <a href="#Page_31">31</a><br /> +Táoos (Peacock: surname of Satan), <a href="#Page_31">31</a><br /> -Tr (tambourine), <a href="#Page_205">205</a><br /> +Tár (tambourine), <a href="#Page_205">205</a><br /> Ṭarboosh (skull cap), <a href="#Page_218">218</a>, <i>n.</i><br /> @@ -9395,9 +9355,9 @@ Teen (fig), <a href="#Page_161">161</a>, <i>n.</i><br /> Teer (son of Satan), <a href="#Page_33">33</a><br /> -Teful, Et-, (augury), <a href="#Page_87">87</a><br /> +Tefául, Et-, (augury), <a href="#Page_87">87</a><br /> -Temer el-ḥenn (privet), <a href="#Page_165">165</a>, <i>n.</i><br /> +Temer el-ḥennà (privet), <a href="#Page_165">165</a>, <i>n.</i><br /> Terrae incognitae, <a href="#Page_102">102</a><br /> @@ -9409,21 +9369,21 @@ Throne of the Compassionate, <a href="#Page_99">99</a><br /> —— verse, <a href="#Page_198">198</a><br /> -Thureiy (cluster of lamps), <a href="#Page_87">87</a><br /> +Thureiyà (cluster of lamps), <a href="#Page_87">87</a><br /> Thyme, wild, <a href="#Page_167">167</a><br /> -Tides caused by Bull Kuyoot, <a href="#Page_107">107</a><br /> +Tides caused by Bull Kuyootà, <a href="#Page_107">107</a><br /> -Tiffḥ (apple), <a href="#Page_161">161</a>, <i>n.</i><br /> +Tiffáḥ (apple), <a href="#Page_161">161</a>, <i>n.</i><br /> -Tihmeh (in Western Arabia), <a href="#Page_44">44</a><br /> +Tihámeh (in Western Arabia), <a href="#Page_44">44</a><br /> Tiles, <a href="#Page_145">145</a><br /> Tobacco, <a href="#Page_150">150</a><br /> -Ṭḳ (collar), <a href="#Page_117">117</a><br /> +Ṭóḳ (collar), <a href="#Page_117">117</a><br /> Tomb, <a href="#Page_262">262</a><br /> @@ -9437,7 +9397,7 @@ Toot (mulberry), <a href="#Page_161">161</a>, <i>n.</i><br /> Topers, royal, <a href="#Page_152">152</a><br /> -Towwb (propitious), <a href="#Page_133">133</a><br /> +Towwáb (propitious), <a href="#Page_133">133</a><br /> Trade, learning a, <a href="#Page_199">199</a><br /> @@ -9445,7 +9405,7 @@ Trades, <a href="#Page_235">235</a>, <a href="#Page_236">236</a><br /> Tramp, Last, <a href="#Page_26">26</a>, <a href="#Page_262">262</a><br /> -Tuffḥ (apple), <a href="#Page_161">161</a><br /> +Tuffáḥ (apple), <a href="#Page_161">161</a><br /> Tuition, <a href="#Page_202">202</a><br /> @@ -9453,15 +9413,15 @@ Turunj (lemon), <a href="#Page_161">161</a>, <i>n.</i><br /> <br /> -Uḳḥown (chamomile), <a href="#Page_167">167</a>, <i>n.</i><br /> +Uḳḥowán (chamomile), <a href="#Page_167">167</a>, <i>n.</i><br /> -Ulam (sheykhs or doctors of the law), <a href="#Page_64">64</a><br /> +´Ulamà (sheykhs or doctors of the law), <a href="#Page_64">64</a><br /> -Ulam's dictum on saints, <a href="#Page_64">64</a><br /> +´Ulamà's dictum on saints, <a href="#Page_64">64</a><br /> -Umm-Amr and her ass, <a href="#Page_213">213</a><br /> +Umm-´Amr and her ass, <a href="#Page_213">213</a><br /> -Umm-Khrijeh, <a href="#Page_224">224</a><br /> +Umm-Khárijeh, <a href="#Page_224">224</a><br /> Universe, Arab notions of, <a href="#Page_97">97</a>-<a href="#Page_108">108</a><br /> @@ -9503,11 +9463,11 @@ Vulgarisms, <a href="#Page_113">113</a><br /> <br /> -Wahhbee women, 225, <i>n.</i><br /> +Wahhábee women, 225, <i>n.</i><br /> Wailing, <a href="#Page_258">258</a>, <a href="#Page_262">262</a><br /> -Wa-llhi-l-Aẓeem! (By God the Great!), <a href="#Page_16">16</a>, <i>n.</i><br /> +Wa-lláhi-l-´Aẓeem! (By God the Great!), <a href="#Page_16">16</a>, <i>n.</i><br /> Walls, <a href="#Page_147">147</a><br /> @@ -9543,7 +9503,7 @@ Welees (saints), <a href="#Page_47">47</a>-<a href="#Page_79">79</a><br /> Weleeyeh (female saint), <a href="#Page_66">66</a><br /> -Well of Bbil, <a href="#Page_83">83</a><br /> +Well of Bábil, <a href="#Page_83">83</a><br /> —— spirits, <a href="#Page_37">37</a><br /> @@ -9569,7 +9529,7 @@ Wife, advice of, <a href="#Page_219">219</a><br /> —— qualifications of, <a href="#Page_227">227</a>-<a href="#Page_229">229</a><br /> -Wilyeh (saintship), <a href="#Page_57">57</a>, <a href="#Page_62">62</a><br /> +Wiláyeh (saintship), <a href="#Page_57">57</a>, <a href="#Page_62">62</a><br /> Willow (oriental), <a href="#Page_167">167</a><br /> @@ -9601,19 +9561,19 @@ Wuḍoo (ablution), <a href="#Page_11">11</a><br /> <br /> -Yaạḳoob Eṣ-Ṣaffree, <a href="#Page_144">144</a><br /> +Yaạḳoob Eṣ-Ṣaffáree, <a href="#Page_144">144</a><br /> -Yjooj and Mjooj, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_104">104</a><br /> +Yájooj and Májooj, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_104">104</a><br /> -Ysameen (jasmine), <a href="#Page_167">167</a>, <i>n.</i><br /> +Yásameen (jasmine), <a href="#Page_167">167</a>, <i>n.</i><br /> -Y-Seen (= Y. S.; title of 36th chapter of Ḳur-n), <a href="#Page_24">24</a><br /> +Yá-Seen (= Y. S.; title of 36th chapter of Ḳur-án), <a href="#Page_24">24</a><br /> Yemen, El-, (South Arabia), <a href="#Page_44">44</a>, <a href="#Page_45">45</a><br /> Yezeed (Khaleefeh, <span class="smcap">A.D.</span> 720-724), <a href="#Page_208">208</a>-<a href="#Page_210">210</a><br /> -Ym es-Subooạ (7th day after birth), <a href="#Page_187">187</a>-<a href="#Page_189">189</a><br /> +Yóm es-Subooạ (7th day after birth), <a href="#Page_187">187</a>-<a href="#Page_189">189</a><br /> Yoonus (Jonas), <a href="#Page_92">92</a><br /> @@ -9625,21 +9585,21 @@ Yoosuf Bey, <a href="#Page_95">95</a><br /> <br /> -Zaạfarn (crocus or saffron), <a href="#Page_167">167</a>, <i>n.</i><br /> +Zaạfarán (crocus or saffron), <a href="#Page_167">167</a>, <i>n.</i><br /> Zacharias, <a href="#Page_93">93</a><br /> -Ẓhir, romance of Eẓ-, <a href="#Page_127">127</a><br /> +Ẓáhir, romance of Eẓ-, <a href="#Page_127">127</a><br /> -Zahr or Zahr-Nrinj (Seville orange-flower), <a href="#Page_167">167</a>, <i>n.</i><br /> +Zahr or Zahr-Nárinj (Seville orange-flower), <a href="#Page_167">167</a>, <i>n.</i><br /> Zebeeb (raisin wine), <a href="#Page_149">149</a><br /> -Zekh (alms), <a href="#Page_14">14</a><br /> +Zekáh (alms), <a href="#Page_14">14</a><br /> -Zekeriy (Zacharias), <a href="#Page_93">93</a><br /> +Zekeriyà (Zacharias), <a href="#Page_93">93</a><br /> -Zeleekh, <a href="#Page_248">248</a><br /> +Zeleekhá, <a href="#Page_248">248</a><br /> —— (Potiphar's wife), <a href="#Page_204">204</a><br /> @@ -9647,7 +9607,7 @@ Zelemboor (son of Satan), <a href="#Page_33">33</a><br /> Zemzem, will of, <a href="#Page_264">264</a><br /> -Zeyn el-bideen, <a href="#Page_255">255</a><br /> +Zeyn el-´Ábideen, <a href="#Page_255">255</a><br /> Zeytoon (olive), <a href="#Page_161">161</a>, <i>n.</i><br /> @@ -9661,7 +9621,7 @@ Zinj, Ez-, (S. Ethiopia), <a href="#Page_102">102</a><br /> Zodiacal signs in horoscopes, <a href="#Page_238">238</a><br /> -Ẓulumt, Eẓ-, (Dark Regions), <a href="#Page_103">103</a>. +Ẓulumát, Eẓ-, (Dark Regions), <a href="#Page_103">103</a>. <i>See</i> Baḥr. </p> @@ -9677,82 +9637,82 @@ Ẓulumt, Eẓ-, (Dark Regions), <a href="#Page_103">103</a>. </div> <div class="blockquot"> -<p><span class="smcap">Abd-El-Laṭeef</span> († 1231), <i>Historiae Aegypti Compendium</i>. +<p><span class="smcap">´Abd-El-Laṭeef</span> († 1231), <i>Historiae Aegypti Compendium</i>. Ed. White. <a href="#Page_138">138</a>.</p> <p><i>Account of the Manners and Customs of the Modern Egyptians</i>. See <span class="smcap">Lane</span>.</p> -<p><i>Ajb el-Makhlooḳt</i>. See <span class="smcap">Ḳazweenee</span>.</p> +<p><i>´Ajáïb el-Makhlooḳát</i>. See <span class="smcap">Ḳazweenee</span>.</p> -<p><i>Alcoran</i>. See <i>Ḳur-n</i>, <span class="smcap">Jelleyn</span>, <span class="smcap">Lane</span>, <span class="smcap">Lane-Poole</span>, +<p><i>Alcoran</i>. See <i>Ḳur-án</i>, <span class="smcap">Jeláleyn</span>, <span class="smcap">Lane</span>, <span class="smcap">Lane-Poole</span>, <span class="smcap">Marracci</span>, <span class="smcap">Sale</span>.</p> -<p><span class="smcap">Anṣree, El-.</span> See <span class="smcap">Khazrejee</span>.</p> +<p><span class="smcap">Anṣáree, El-.</span> See <span class="smcap">Khazrejee</span>.</p> <p><i>Arabic-English Lexicon</i>. See <span class="smcap">Lane</span>.</p> <p><i>Arabes avant l'Islamisme</i>. See <span class="smcap">Fresnel</span>.</p> -<p><span class="smcap">Burckhardt</span>, <i>Notes on the Bedouins and Wahbys</i>. <a href="#Page_144">144</a>, <a href="#Page_185">185</a>.</p> +<p><span class="smcap">Burckhardt</span>, <i>Notes on the Bedouins and Wahábys</i>. <a href="#Page_144">144</a>, <a href="#Page_185">185</a>.</p> <p><i>Chrestomathie Arabe</i>. See <span class="smcap">Sacy</span>.</p> -<p><i>Commentary on the Ḳur-n</i>. See <span class="smcap">Jelleyn</span>.</p> +<p><i>Commentary on the Ḳur-án</i>. See <span class="smcap">Jeláleyn</span>.</p> <p><i>Egyptians, the Modern</i>. See <span class="smcap">Lane</span>.</p> -<p><span class="smcap">Feyroozbdee, El-</span>, <i>Ḳmoos</i>. <a href="#Page_263">263</a>.</p> +<p><span class="smcap">Feyroozábádee, El-</span>, <i>Ḳámoos</i>. <a href="#Page_263">263</a>.</p> -<p><span class="smcap">Forskl</span>, <i>Descriptiones Animalium</i>. <a href="#Page_167">167</a>.</p> +<p><span class="smcap">Forskál</span>, <i>Descriptiones Animalium</i>. <a href="#Page_167">167</a>.</p> <p><span class="smcap">Fresnel, F.</span>, <i>Lettres sur l'Histoire des Arabes avant l'Islamisme</i>. <a href="#Page_111">111</a>.</p> -<p><i>Ḥalbet el-Kumeyt</i>. See <span class="smcap">En-Nowwjee</span>.</p> +<p><i>Ḥalbet el-Kumeyt</i>. See <span class="smcap">En-Nowwájee</span>.</p> -<p><i>History of Egypt</i>. See <span class="smcap">Jabartee</span>, <span class="smcap">Isḥḳee</span>, -<span class="smcap">Abd-El-Laṭeef</span>, <span class="smcap">Suyooṭee</span>.</p> +<p><i>History of Egypt</i>. See <span class="smcap">Jabartee</span>, <span class="smcap">Isḥáḳee</span>, +<span class="smcap">´Abd-El-Laṭeef</span>, <span class="smcap">Suyooṭee</span>.</p> -<p><i>Ḥusn el-Moḥḍarah</i>. See <span class="smcap">Suyooṭee</span>.</p> +<p><i>Ḥusn el-Moḥáḍarah</i>. See <span class="smcap">Suyooṭee</span>.</p> -<i>Insn el-Kmil, El-</i>. See <span class="smcap">Jeelee</span>. +<i>Insán el-Kámil, El-</i>. See <span class="smcap">Jeelee</span>. -<p><span class="smcap">Isḥḳee, El-.</span> <a href="#Page_4">4</a>, <a href="#Page_48">48</a>, <a href="#Page_73">73</a>, <a href="#Page_87">87</a>, <a href="#Page_93">93</a>, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>, <a href="#Page_112">112</a>-<a href="#Page_114">114</a>, <a href="#Page_134">134</a>, <a href="#Page_206">206</a>, <a href="#Page_216">216</a>.</p> +<p><span class="smcap">Isḥáḳee, El-.</span> <a href="#Page_4">4</a>, <a href="#Page_48">48</a>, <a href="#Page_73">73</a>, <a href="#Page_87">87</a>, <a href="#Page_93">93</a>, <a href="#Page_105">105</a>, <a href="#Page_107">107</a>, <a href="#Page_112">112</a>-<a href="#Page_114">114</a>, <a href="#Page_134">134</a>, <a href="#Page_206">206</a>, <a href="#Page_216">216</a>.</p> <p><span class="pagenum"><a name="Page_282" id="Page_282">[282]</a></span> <span class="smcap">Jabartee, El-.</span> <i>History of Modern Egypt</i>. MS. <a href="#Page_50">50</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_69">69</a>, <a href="#Page_95">95</a>, <a href="#Page_236">236</a>, <a href="#Page_249">249</a>, <a href="#Page_256">256</a>.</p> -<p><span class="smcap">Jhiz, El-.</span> <a href="#Page_42">42</a>.</p> +<p><span class="smcap">Jáhiz, El-.</span> <a href="#Page_42">42</a>.</p> -<p><span class="smcap">Jaraee, El-.</span> <i>Shirat el-Islm</i>. <a href="#Page_220">220</a>.</p> +<p><span class="smcap">Jara´ee, El-.</span> <i>Shir´at el-Islám</i>. <a href="#Page_220">220</a>.</p> -<p><span class="smcap">Jeelee, Abd-El-Kereem, El-</span> († 1365). <i>El-Insn El-Kmil</i> -(apud El-Isḥḳee). <a href="#Page_4">4</a>.</p> +<p><span class="smcap">Jeelee, ´Abd-El-Kereem, El-</span> († 1365). <i>El-Insán El-Kámil</i> +(apud El-Isḥáḳee). <a href="#Page_4">4</a>.</p> -<p><span class="smcap">Jelleyn, El-.</span> <i>Commentary on the Ḳur-n</i>. <a href="#Page_28">28</a>, <a href="#Page_81">81</a>.</p> +<p><span class="smcap">Jeláleyn, El-.</span> <i>Commentary on the Ḳur-án</i>. <a href="#Page_28">28</a>, <a href="#Page_81">81</a>.</p> -<p><span class="smcap">Jheree, El-</span>, <i>Ṣiḥḥ</i>. <a href="#Page_27">27</a>.</p> +<p><span class="smcap">Jóheree, El-</span>, <i>Ṣiḥáḥ</i>. <a href="#Page_27">27</a>.</p> -<p><span class="smcap">Jowzee, Ibn-El-</span>, († 1256), <i>Mir-t ez-Zemn</i>. MS. <a href="#Page_27">27</a>-<a href="#Page_34">34</a>, +<p><span class="smcap">Jowzee, Ibn-El-</span>, († 1256), <i>Mir-át ez-Zemán</i>. MS. <a href="#Page_27">27</a>-<a href="#Page_34">34</a>, <a href="#Page_43">43</a>-<a href="#Page_45">45</a>, <a href="#Page_48">48</a>, <a href="#Page_52">52</a>-<a href="#Page_54">54</a>, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_104">104</a>, <a href="#Page_105">105</a>, <a href="#Page_123">123</a>, <a href="#Page_158">158</a>, <a href="#Page_173">173</a>, <a href="#Page_201">201</a>, <a href="#Page_224">224</a>.</p> -<p><i>Ḳmoos</i>. See <span class="smcap">Feyroozbdee</span>.</p> +<p><i>Ḳámoos</i>. See <span class="smcap">Feyroozábádee</span>.</p> -<p><span class="smcap">Ḳazweenee, El-</span>, († 1283), <i>Kitb Ajb-el-Makhlooḳt</i>. +<p><span class="smcap">Ḳazweenee, El-</span>, († 1283), <i>Kitáb ´Ajáïb-el-Makhlooḳát</i>. MS. <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_38">38</a>, <a href="#Page_42">42</a>-<a href="#Page_45">45</a>, <a href="#Page_83">83</a>, <a href="#Page_104">104</a>, <a href="#Page_160">160</a>, <a href="#Page_263">263</a>.</p> <p><span class="smcap">Khaldoon, Ibn-</span>, († 1406). <a href="#Page_116">116</a>.</p> -<p><span class="smcap">Khazrejee, El-, Abd-Er-Raḥmn El-Ansree.</span> <i>Murshid ez-Zuwr</i> -<i>il Kuboor el-Abrr</i>. MS. <a href="#Page_271">271</a>.</p> +<p><span class="smcap">Khazrejee, El-, Abd-Er-Raḥmán El-Ansáree.</span> <i>Murshid ez-Zuwár</i> +<i>ilà Kuboor el-Abrár</i>. MS. <a href="#Page_271">271</a>.</p> <p><i>Khiṭaṭ</i>. See <span class="smcap">Maḳreezee</span>.</p> -<p><i>Kitb el-Onwn fee Mekd en-Niswn</i>. MS. <a href="#Page_210">210</a>, <a href="#Page_213">213</a>, <a href="#Page_216">216</a>, <a href="#Page_220">220</a>.</p> +<p><i>Kitáb el-´Onwán fee Mekáïd en-Niswán</i>. MS. <a href="#Page_210">210</a>, <a href="#Page_213">213</a>, <a href="#Page_216">216</a>, <a href="#Page_220">220</a>.</p> -<p><i>Ḳur-n</i>, quotations from:—</p> +<p><i>Ḳur-án</i>, quotations from:—</p> <div class="center"> @@ -9794,19 +9754,19 @@ MS. <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_38">38< </table> </div> -<p><i>Ḳur-n, Selections from</i>. See <span class="smcap">Lane</span>.</p> +<p><i>Ḳur-án, Selections from</i>. See <span class="smcap">Lane</span>.</p> <p><span class="smcap">Lane, E. W.</span>,<br /> <i>Manners and Customs of the Modern Egyptians</i>. <a href="#Page_8">8</a>, <a href="#Page_12">12</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>, <a href="#Page_41">41</a>, <a href="#Page_49">49</a>, <a href="#Page_76">76</a>, <a href="#Page_86">86</a>, <a href="#Page_189">189</a>, <a href="#Page_200">200</a>, <a href="#Page_205">205</a>, <a href="#Page_219">219</a>, <a href="#Page_239">239</a>, <a href="#Page_245">245</a>, <a href="#Page_255">255</a>, <a href="#Page_261">261</a>.<br /> <i>Arabic-English Lexicon</i>. <a href="#Page_224">224</a>.<br /> - <i>Selections from the Ḳur-n</i>. <a href="#Page_103">103</a>, <a href="#Page_109">109</a>, <a href="#Page_243">243</a>.</p> + <i>Selections from the Ḳur-án</i>. <a href="#Page_103">103</a>, <a href="#Page_109">109</a>, <a href="#Page_243">243</a>.</p> <p><span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> <span class="smcap">Lane-Poole, Stanley</span>,<br /> <i>Speeches and Table-talk of the Prophet Moḥammad</i>. <a href="#Page_6">6</a>, <a href="#Page_15">15</a>, <a href="#Page_18">18</a>.<br /> - <i>Introduction to</i> <span class="smcap">Lane's</span> <i>Selections from the Ḳur-n</i>. <a href="#Page_109">109</a>.</p> + <i>Introduction to</i> <span class="smcap">Lane's</span> <i>Selections from the Ḳur-án</i>. <a href="#Page_109">109</a>.</p> <p><span class="smcap">Maḳreezee, El-</span>, († 1441), <i>Khiṭaṭ</i>. MS. <a href="#Page_100">100</a>, <a href="#Page_101">101</a>, <a href="#Page_117">117</a>, <a href="#Page_118">118</a>, <a href="#Page_141">141</a>, <a href="#Page_206">206</a>, <a href="#Page_217">217</a>.</p> @@ -9815,20 +9775,20 @@ MS. <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_38">38< <p><span class="smcap">Marracci</span>, <i>Alcoranus</i>. <a href="#Page_133">133</a>.</p> -<p><i>Mir-t ez-Zemn</i>. See <span class="smcap">Jowzee</span>.</p> +<p><i>Mir-át ez-Zemán</i>. See <span class="smcap">Jowzee</span>.</p> -<p><i>Mishkt el-Maṣbeeḥ</i>. <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_34">34</a>, <a href="#Page_84">84</a>-<a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_98">98</a>, <a href="#Page_109">109</a>, <a href="#Page_143">143</a>, +<p><i>Mishkát el-Maṣábeeḥ</i>. <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_34">34</a>, <a href="#Page_84">84</a>-<a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_98">98</a>, <a href="#Page_109">109</a>, <a href="#Page_143">143</a>, <a href="#Page_149">149</a>, <a href="#Page_168">168</a>, <a href="#Page_191">191</a>, <a href="#Page_221">221</a>, <a href="#Page_228">228</a>, <a href="#Page_229">229</a>, <a href="#Page_233">233</a>, <a href="#Page_235">235</a>, <a href="#Page_242">242</a>, <a href="#Page_255">255</a>, <a href="#Page_257">257</a>, <a href="#Page_258">258</a>.</p> <p><span class="smcap">Moḥammad</span>, <i>Speeches and Table-talk of</i>. See <span class="smcap">Lane-Poole</span>.</p> -<p><i>Murshid ez-Zuwr</i>, etc. See <span class="smcap">Khazrejee</span>.</p> +<p><i>Murshid ez-Zuwár</i>, etc. See <span class="smcap">Khazrejee</span>.</p> -<p><span class="smcap">Nowwjee, En-, Shems-ed-deen Moḥammad</span> († 1454), <i>Ḥalbet</i> +<p><span class="smcap">Nowwájee, En-, Shems-ed-deen Moḥammad</span> († 1454), <i>Ḥalbet</i> <i>El-Kumeyt</i>. MS. <a href="#Page_116">116</a>, <a href="#Page_120">120</a>, <a href="#Page_126">126</a>, <a href="#Page_131">131</a>, <a href="#Page_156">156</a>-<a href="#Page_158">158</a>, <a href="#Page_162">162</a>-<a href="#Page_164">164</a>, <a href="#Page_166">166</a>-<a href="#Page_169">169</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>, <a href="#Page_176">176</a>.</p> -<p><i>Nuzhet el-Mutammil wa-Murshid el-Mutahhil</i>. See <span class="smcap">Suyooṭee</span>.</p> +<p><i>Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil</i>. See <span class="smcap">Suyooṭee</span>.</p> <p><span class="smcap">Ohsson, D'.</span> <a href="#Page_48">48</a>.</p> @@ -9841,20 +9801,20 @@ MS. <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_38">38< <p><span class="smcap">Shiḥneh, Ibn-Esh-.</span> <a href="#Page_92">92</a>, <a href="#Page_106">106</a>, <a href="#Page_217">217</a>.</p> -<p><i>Shirat el-Islm</i>. See <span class="smcap">Jaraee</span>.</p> +<p><i>Shir´at el-Islám</i>. See <span class="smcap">Jara´ee</span>.</p> -<p><i>Ṣiḥḥ</i>. See <span class="smcap">Jheree</span>.</p> +<p><i>Ṣiḥáḥ</i>. See <span class="smcap">Jóheree</span>.</p> <p><i>Spirit of the East</i>. See <span class="smcap">Urquhart</span>.</p> <p><span class="smcap">Suyooṭee, Es-</span> († 1505),<br /> - <i>Nuzhet el-Mutammil wa-Murshid el-Mutahhil</i>. MS. <a href="#Page_7">7</a>, <a href="#Page_38">38</a>, <a href="#Page_55">55</a>, <a href="#Page_178">178</a>, <a href="#Page_183">183</a>, <a href="#Page_186">186</a>, <a href="#Page_190">190</a>-<a href="#Page_193">193</a>, <a href="#Page_198">198</a>, <a href="#Page_199">199</a>, + <i>Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil</i>. MS. <a href="#Page_7">7</a>, <a href="#Page_38">38</a>, <a href="#Page_55">55</a>, <a href="#Page_178">178</a>, <a href="#Page_183">183</a>, <a href="#Page_186">186</a>, <a href="#Page_190">190</a>-<a href="#Page_193">193</a>, <a href="#Page_198">198</a>, <a href="#Page_199">199</a>, <a href="#Page_204">204</a>, <a href="#Page_220">220</a>-<a href="#Page_223">223</a>, <a href="#Page_228">228</a>, <a href="#Page_229">229</a>, <a href="#Page_232">232</a>, <a href="#Page_233">233</a>, <a href="#Page_235">235</a>, <a href="#Page_237">237</a>, <a href="#Page_239">239</a>, <a href="#Page_255">255</a>.<br /> - <i>Ḥusn</i> <i>el-Moḥḍarah</i>. MS. <a href="#Page_159">159</a>-<a href="#Page_162">162</a>, <a href="#Page_164">164</a>-<a href="#Page_167">167</a>.</p> + <i>Ḥusn</i> <i>el-Moḥáḍarah</i>. MS. <a href="#Page_159">159</a>-<a href="#Page_162">162</a>, <a href="#Page_164">164</a>-<a href="#Page_167">167</a>.</p> <p><span class="smcap">Urquhart, D.</span>, <i>Spirit of the East</i>. <a href="#Page_208">208</a>, <a href="#Page_241">241</a>, <a href="#Page_244">244</a>.</p> -<p><span class="smcap">Wardee, Ibn-El-</span>, († 1348), <i>Khareedet El-Ajb</i>. MS. <a href="#Page_44">44</a>, <a href="#Page_46">46</a>, +<p><span class="smcap">Wardee, Ibn-El-</span>, († 1348), <i>Khareedet El-´Ajáïb</i>. MS. <a href="#Page_44">44</a>, <a href="#Page_46">46</a>, <a href="#Page_98">98</a>, <a href="#Page_101">101</a>, <a href="#Page_103">103</a>-<a href="#Page_105">105</a>, <a href="#Page_107">107</a>.</p> </div> @@ -9915,7 +9875,7 @@ price by the Publishers.</i> with an Introduction, by <span class="smcap">Alice Clay</span>. Post 8vo, cloth limp, <b>2s.<br /> 6d.</b></p> -<p><b>Aid (Hamilton), Works by:</b> Post 8vo, illustrated boards, <b>2s.</b><br /> +<p><b>Aidë (Hamilton), Works by:</b> Post 8vo, illustrated boards, <b>2s.</b><br /> each.</p> <p><b>Carr of Carrlyon.</b></p> @@ -10509,7 +10469,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><b>Collins (Mortimer), Novels by:</b> Crown 8vo, cloth extra, <b>3s. 6d.</b><br /> each; post 8vo, illustrated boards, <b>2s.</b> each.</p> -<p><b>Sweet Anne Page.</b> <b>Transmigration.</b><br /> +<p><b>Sweet Anne Page.</b> ¦ <b>Transmigration.</b><br /> <b>From Midnight to Midnight.</b></p> <p><b>A Fight with Fortune.</b> Post 8vo, illustrated boards, <b>2s.</b></p> @@ -10525,7 +10485,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p>Post 8vo, illustrated boards, <b>2s.</b> each,</p> -<p><b>Sweet and Twenty.</b> <b>Frances.</b></p> +<p><b>Sweet and Twenty.</b> ¦ <b>Frances.</b></p> <p><b>Collins (C. Allston).—The Bar Sinister:</b> A Story. By C. <span class="smcap">Allston<br /> Collins</span>. Post 8vo, illustrated bds., <b>2s.</b></p> @@ -10709,7 +10669,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> Issue. Cr. 8vo, cl. ex., <b>7s. 6d.</b>; hf.-bd., <b>9s.</b></p> <p><b>Diderot.—The Paradox of Acting.</b> Translated, with Annotations,<br /> - from Diderot's "Le Paradoxe sur le Comdien," by <span class="smcap">Walter Herries<br /> + from Diderot's "Le Paradoxe sur le Comédien," by <span class="smcap">Walter Herries<br /> Pollock</span>. With a Preface by <span class="smcap">Henry Irving</span>. Cr. 8vo, in parchment,<br /> <b>4s. 6d.</b></p> @@ -11062,7 +11022,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><b>St. Pierre's Paul and Virginia, and The Indian Cottage.</b> Edited,<br /> with Life, by the Rev. <span class="smcap">E. Clarke</span>.</p> -<p><b>Golden Treasury of Thought, The</b>: An <span class="smcap">Encyclopdia of Quotations</span><br /> +<p><b>Golden Treasury of Thought, The</b>: An <span class="smcap">Encyclopædia of Quotations</span><br /> from Writers of all Times and Countries. Selected and Edited by<br /> <span class="smcap">Theodore Taylor</span>. Crown 8vo, cloth gilt and gilt edges, <b>7s. 6d.</b></p> @@ -11258,7 +11218,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><b>Hood (Tom), Works by</b>:</p> -<p><b>From Nowhere to the North Pole</b>: A Noah's Arkological Narrative.<br /> +<p><b>From Nowhere to the North Pole</b>: A Noah's Arkæological Narrative.<br /> With 25 Illustrations by <span class="smcap">W. Brunton</span> and <span class="smcap">E. C. Barnes</span>. Square<br /> crown 8vo, cloth extra, gilt edges, <b>6s.</b></p> @@ -12075,7 +12035,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><b>Pegasus Re-Saddled.</b> With Ten full-page Illusts. by <span class="smcap">G. Du<br /> Maurier</span>.</p> -<p><b>The Muses of Mayfair.</b> Vers de Socit, Selected and Edited by <span class="smcap">H.<br /> +<p><b>The Muses of Mayfair.</b> Vers de Société, Selected and Edited by <span class="smcap">H.<br /> C. Pennell</span>.</p> <p><b>Phelps (E. Stuart), Works by</b>: Post 8vo, <b>1s.</b> each; cl. limp, <b>1s.<br /> @@ -12096,7 +12056,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><b>Lady Lovelace.</b> Post 8vo, illustrated boards, <b>2s.</b></p> -<p><b>Planch (J. R.), Works by</b>:</p> +<p><b>Planché (J. R.), Works by</b>:</p> <p><b>The Pursuivant of Arms</b>; or, Heraldry Founded upon Facts. With<br /> Coloured Frontispiece and 200 Illustrations. Cr. 8vo, cloth<br /> @@ -12166,7 +12126,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><b>Rabelais' Works.</b> Faithfully Translated from the French, with<br /> variorum Notes, and numerous characteristic Illustrations by<br /> - <span class="smcap">Gustave Dor</span>. Crown 8vo, cloth extra, <b>7s. 6d.</b></p> + <span class="smcap">Gustave Doré</span>. Crown 8vo, cloth extra, <b>7s. 6d.</b></p> <p><b>Rambosson.—Popular Astronomy.</b> By <span class="smcap">J. Rambosson</span>, Laureate of the<br /> Institute of France. Translated by <span class="smcap">C. B. Pitman</span>. Crown 8vo,<br /> @@ -12232,7 +12192,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><b>Rice (Portrait of James).</b>—Specially etched by <span class="smcap">Daniel A.<br /> Wehrschmidt</span> for the New Library Edition of <span class="smcap">Besant</span> and <span class="smcap">Rice's</span><br /> Novels. A few Proofs before Letters have been taken on Japanese<br /> - paper, size 15¾ 10 in. Price <b>5s.</b> each.</p> + paper, size 15¾ × 10 in. Price <b>5s.</b> each.</p> <p><b>Richardson.—A Ministry of Health</b>, and other Papers. By <span class="smcap">Benjamin<br /> Ward Richardson</span>, M.D., &c. Crown 8vo, cloth extra, <b>6s.</b></p> @@ -12660,7 +12620,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p><span class="pagenum">[24]</span></p> -<p><b>Symonds.—Wine, Women, and Song</b>: Medival Latin Students' Songs.<br /> +<p><b>Symonds.—Wine, Women, and Song</b>: Mediæval Latin Students' Songs.<br /> Now first translated into English Verse, with Essay by <span class="smcap">J.<br /> Addington Symonds</span>. Small 8vo, parchment, <b>6s.</b></p> @@ -13461,7 +13421,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <p> <b>The Fellah.</b></p> -<p><i>BY HAMILTON AD.</i></p> +<p><i>BY HAMILTON AÏDÉ.</i></p> <p> <b>Carr of Carrlyon.</b><br /> <b>Confidences.</b></p> @@ -13943,7 +13903,7 @@ post 8vo, illustrated boards, <b>2s.</b> each.</p> <b>What He Cost Her.</b><br /> <b>Humorous Stories.</b><br /> <b>Gwendoline's Harvest.</b><br /> - <b>200 Reward.</b><br /> + <b>£200 Reward.</b><br /> <b>Like Father, Like Son.</b><br /> <b>Marine Residence.</b><br /> <b>Married Beneath Him.</b><br /> @@ -14234,7 +14194,7 @@ J. OGDEN AND CO. LIMITED, PRINTERS, GREAT SAFFRON HILL, E.C. <p>Hyphen removed: "free[-]thinkers" (p. 275), "MERRY[-]MAKING" (p. 135), "merry[-]making" (p. 271), "sugar[-]loaf" (p. 169).</p> -<p>Hyphen added: "Mir[-]t" (pp. 53, 54).</p> +<p>Hyphen added: "Mir[-]át" (pp. 53, 54).</p> <p>The following words appear both with and without hyphens and have not been changed: "alms[-]giving", "needle[-]work", "sugar[-]loaf", @@ -14246,7 +14206,7 @@ been changed: "alms[-]giving", "needle[-]work", "sugar[-]loaf", <p>P. 99: "en" changed to "el" (Jennet el-Khuld).</p> -<p>P. 123: "Mir-t er-Zemn" changed to "Mir-t ez-Zemn".</p> +<p>P. 123: "Mir-át er-Zemán" changed to "Mir-át ez-Zemán".</p> <p>P. 137: "do" added (if he did not do so).</p> @@ -14257,7 +14217,7 @@ funerals).</p> <p>P. 271: "Gillyflower" changed to "Gilliflower".</p> -<p>P. 276: "i.g." changed to "i.q." (Nkir (<i>i.q.</i> Munkir)).</p> +<p>P. 276: "i.g." changed to "i.q." (Nákir (<i>i.q.</i> Munkir)).</p> <p>Index: Page numbers added or corrected: Barmekees (Barmecides), 115; Divine magic, 81, 82. Entry for Weleeyeh moved to correct alphabetical @@ -14271,382 +14231,6 @@ order. <p>Annex, P. 32: added "the" (By the Author of "That Lass o' Lowrie's.").</p> </div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Arabian Society In The Middle Ages, by -Edward William Lane - -*** END OF THIS PROJECT GUTENBERG EBOOK ARABIAN SOCIETY IN THE MIDDLE AGES *** - -***** This file should be named 41110-h.htm or 41110-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/1/1/1/41110/ - -Produced by Fritz Ohrenschall, Moti Ben-Ari 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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