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diff --git a/64384-h/64384-h.htm b/64384-h/64384-h.htm index 67b0d50..51b3b7d 100644 --- a/64384-h/64384-h.htm +++ b/64384-h/64384-h.htm @@ -1,18 +1,17 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<!DOCTYPE html> +<html lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> - <title>The Project Gutenberg eBook of Supplemental Nights Volume VI., by Richard F. Burton</title> - <link rel="coverpage" href="images/cover.jpg" /> - <style type="text/css"> + <meta charset="utf-8"> + <title>Supplemental Nights to the Book of the Thousand and One Nights — Vol 6 (of 6) | Project Gutenberg</title> + <link rel="coverpage" href="images/cover.jpg" > + <style> body { margin-left: 8%; margin-right: 10%; } h2 { text-align: center; font-weight: bold; font-size: x-large; } h3 { text-align: center; font-weight: bold; font-size: large; } h4 { text-align: center; font-weight: bold; font-size: 1.0em; } - .pageno { right: 1%; font-size: x-small; background-color: inherit; color: silver; - text-indent: 0em; text-align: right; position: absolute; - border: thin solid silver; padding: .1em .2em; font-style: normal; + .pageno { right: 1%; font-size: x-small; background-color: inherit; color: silver; + text-indent: 0em; text-align: right; position: absolute; + border: thin solid silver; padding: .1em .2em; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; } p { text-indent: 0; margin-top: 0.5em; margin-bottom: 0.5em; text-align: justify; } sup { vertical-align: top; font-size: 0.6em; } @@ -93,7 +92,7 @@ .x-ebookmaker .id001 { margin-left:35%; width:30%; } .x-ebookmaker .id002 { margin-left:40%; width:20%; } .x-ebookmaker .id003 { margin-left:45%; width:10%; } - .ig001 { width:100%; } + .ig001 { width:100%; } .table0 { margin: auto; margin-top: 2em; margin-left: 0%; margin-right: 0%; width: 100%; } .table1 { margin: auto; } @@ -176,7 +175,7 @@ .scite {font-variant:small-caps; font-style: normal; } </style> </head> - <body> + <body> <div>*** START OF THE PROJECT GUTENBERG EBOOK 64384 ***</div> <div class='tnotes covernote'> @@ -187,18 +186,18 @@ </div> -<div class='figcenter id001'> -<img src='images/i_grid.jpg' alt='' class='ig001' /> +<div class='figcenter id001'> +<img src='images/i_grid.jpg' alt='' class='ig001'> </div> -<div class='figcenter id002'> -<img src='images/i_forequote.jpg' alt='لا لابرار كلّ شي تبر' class='ig001' /> +<div class='figcenter id002'> +<img src='images/i_forequote.jpg' alt='لا لابرار كلّ شي تبر' class='ig001'> </div> <div class='nf-center-c1'> <div class='nf-center'> <div>“TO THE PURE ALL THINGS ARE PURE.”</div> - <div>(<span lang="la" xml:lang="la">Puris omnia pura</span>)</div> + <div>(<span lang="la">Puris omnia pura</span>)</div> </div> </div> @@ -206,28 +205,28 @@ <div class='nf-center-c1'> <div class='nf-center'> - <div>“<span lang="it" xml:lang="it">Niuna corrotta mente intese mai sanamente parole.</span>”</div> + <div>“<span lang="it">Niuna corrotta mente intese mai sanamente parole.</span>”</div> </div> </div> -<div class='c001'>—“<cite><span lang="it" xml:lang="it">Decameron</span></cite>”—<em>conclusion</em>.</div> +<div class='c001'>—“<cite><span lang="it">Decameron</span></cite>”—<em>conclusion</em>.</div> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>“<span lang="la" xml:lang="la">Erubuit, posuitque meum Lucretia librum</span></div> - <div class='line in4'><span lang="la" xml:lang="la">Sed coram Bruto. Brute! recede, leget.</span>”</div> + <div class='line'>“<span lang="la">Erubuit, posuitque meum Lucretia librum</span></div> + <div class='line in4'><span lang="la">Sed coram Bruto. Brute! recede, leget.</span>”</div> </div> </div> </div> -<div class='c001'>—<cite><span lang="fr" xml:lang="fr">Martial.</span></cite></div> +<div class='c001'>—<cite><span lang="fr">Martial.</span></cite></div> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>“<span lang="fr" xml:lang="fr">Mieulx est de ris que de larmes escripre,</span></div> - <div class='line in4'><span lang="fr" xml:lang="fr">Pour ce que rire est le propre des hommes.</span>”</div> + <div class='line'>“<span lang="fr">Mieulx est de ris que de larmes escripre,</span></div> + <div class='line in4'><span lang="fr">Pour ce que rire est le propre des hommes.</span>”</div> </div> </div> </div> @@ -239,22 +238,22 @@ Stories makes us regret that we possess only a comparatively small part of these truly enchanting fictions.”</p> <div class='c001'>—<span class='sc'>Crichton’s</span> “<cite>History of Arabia</cite>.”</div> -<div class='figcenter id001'> -<img src='images/i_a004.jpg' alt='' class='ig001' /> +<div class='figcenter id001'> +<img src='images/i_a004.jpg' alt='' class='ig001'> </div> <div class='pbb'> - <hr class='pb c003' /> + <hr class='pb c003' > </div> <div class='titlepage'> <div class='c004'></div> <h1> -<span class='floatleft'><img src='images/d_titlepage_s.jpg' width='100' alt='S' />upplemental</span><br /> -<span class='floatright'><img src='images/d_titlepage_n.jpg' width='100' alt='N' />ights</span><br /> -<span class='large'><em>TO THE BOOK OF THE</em></span><br /> -<span class='color_red'><span class='xlarge color_red'>Thousand Nights and a Night</span></span><br /> -<span class='large'><em>WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY</em><br /> +<span class='floatleft'><img src='images/d_titlepage_s.jpg' alt='S' style="width: 100px">upplemental</span><br > +<span class='floatright'><img src='images/d_titlepage_n.jpg' alt='N' style="width: 100px">ights</span><br > +<span class='large'><em>TO THE BOOK OF THE</em></span><br > +<span class='color_red'><span class='xlarge color_red'>Thousand Nights and a Night</span></span><br > +<span class='large'><em>WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY</em><br > VOLUME VI.</span> </h1> @@ -265,8 +264,8 @@ VOLUME VI.</span> </div> </div> -<div class='figcenter id003'> -<img src='images/i_titlepage.jpg' alt='' class='ig001' /> +<div class='figcenter id003'> +<img src='images/i_titlepage.jpg' alt='' class='ig001'> </div> <div class='nf-center-c1'> @@ -297,12 +296,12 @@ of which this is</p> <h2 class='c006'>CONTENTS OF THE SIXTH VOLUME</h2> </div> -<table class='table0' summary='CONTENTS OF THE FIFTH VOLUME'> +<table class="table0"> <colgroup> -<col width='4%' /> -<col width='4%' /> -<col width='83%' /> -<col width='7%' /> +<col style="width: 4%" > +<col style="width: 4%" > +<col style="width: 83%" > +<col style="width: 7%" > </colgroup> <tr> <th class='c007'></th> @@ -315,100 +314,100 @@ of which this is</p> <td class='c007' colspan='2'>THE SAY OF HAYKAR THE SAGE</td> <td class='c008'><a href='#Page_1'>1</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'>2.</td> <td class='c007' colspan='2'>THE HISTORY OF AL-BUNDUKANI OR THE CALIPH HARUN AL-RASHID AND THE DAUGHTER OF KING KISRA</td> <td class='c008'><a href='#Page_39'>39</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'>3.</td> <td class='c007' colspan='2'>THE LINGUIST-DAME, THE DUENNA AND THE KING’S SON</td> <td class='c008'><a href='#Page_87'>87</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'> </td> <td class='c007'> </td> <td class='c007'><span class='sc'>Note to the Linguist-Dame</span></td> <td class='c008'><a href='#Page_112'>112</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'>4.</td> <td class='c007' colspan='2'>THE TALE OF THE WARLOCK AND THE YOUNG COOK OF BAGHDAD</td> <td class='c008'><a href='#Page_119'>119</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'>5.</td> <td class='c007' colspan='2'>THE PLEASANT HISTORY OF THE COCK AND THE FOX</td> <td class='c008'><a href='#Page_143'>143</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'>6.</td> <td class='c007' colspan='2'>HISTORY OF WHAT BEFEL THE FOWL WITH THE FOWLER</td> <td class='c008'><a href='#Page_151'>151</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'>7.</td> <td class='c007' colspan='2'>THE TALE OF ATTAF</td> <td class='c008'><a href='#Page_165'>165</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'> </td> <td class='c007'> </td> <td class='c007'><cite class='scite'>The Tale of Attaf by Alexander J. Cotheal</cite></td> <td class='c008'><a href='#Page_197'>197</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007'>8.</td> <td class='c007' colspan='2'>HISTORY OF PRINCE HABIB AND WHAT BEFEL HIM WITH THE LADY DURRAT AL-GHAWWAS</td> <td class='c008'><a href='#Page_223'>223</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> + <tr><td colspan="4"> </td></tr> <tr><td class='c009' colspan='4'>Appendix I.</td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007' colspan='3'>INDEX TO THE TALES AND PROPER NAMES</td> <td class='c008'><a href='#Page_277'>277</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> + <tr><td colspan="4"> </td></tr> <tr><td class='c009' colspan='4'>Appendix II.</td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007' colspan='3'>ALPHABETICAL TABLE OF THE NOTES (ANTHROPOLOGICAL, &c.)</td> <td class='c008'><a href='#Page_289'>289</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> + <tr><td colspan="4"> </td></tr> <tr><td class='c009' colspan='4'>Appendix III.</td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007' colspan='3'>NOTES ON THE STORIES CONTAINED IN VOL. VI. OF SUPPLEMENTAL NIGHTS. <span class='sc'>By W. F. Kirby</span></td> <td class='c008'><a href='#Page_351'>351</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> + <tr><td colspan="4"> </td></tr> <tr><td class='c009' colspan='4'>Appendix IV.</td></tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007' colspan='3'>ADDITIONAL NOTES ON THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS. <span class='sc'>By W. F. Kirby</span></td> <td class='c008'><a href='#Page_356'>356</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007' colspan='3'>THE BIOGRAPHY OF THE BOOK AND ITS REVIEWERS REVIEWED</td> <td class='c008'><a href='#Page_385'>385</a></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="4"> </td></tr> <tr> <td class='c007' colspan='3'>OPINIONS OF THE PRESS</td> <td class='c008'><a href='#Page_455'>455</a></td> @@ -457,12 +456,12 @@ tales:—</p> <p class='c000'>The copy breaks off at folio 320, r<sup>o</sup> in the middle of Night dcxxxi., <span class='pageno' id='Page_ii'>ii</span>and the date (given at the end of Night cdxxvii., folio 139) is Shubát (February), A.D. 1787. This is the MS. numbered -<cite><span lang="fr" xml:lang="fr">Supplément Arabe</span></cite>, No. 1716.</p> +<cite><span lang="fr">Supplément Arabe</span></cite>, No. 1716.</p> -<p class='c000'>In Paris, Dom Chavis forgathered with M. Cazotte, a <span lang="fr" xml:lang="fr">littérateur</span> -of the category “light,” an <i><span lang="fr" xml:lang="fr">ingénieux écrivain</span></i>, distinguished for +<p class='c000'>In Paris, Dom Chavis forgathered with M. Cazotte, a <span lang="fr">littérateur</span> +of the category “light,” an <i><span lang="fr">ingénieux écrivain</span></i>, distinguished for “gaiety, delicacy, wit and Attic elegance,” and favorably known -for (<i><span lang="la" xml:lang="la">inter alia</span></i>) his poem “Olivier,” his “Diable Amoureux,” +for (<i><span lang="la">inter alia</span></i>) his poem “Olivier,” his “Diable Amoureux,” “The Lord Impromptu,” and a travesty of The Nights called “The Thousand and One Fopperies.” The two agreed to collaborate, the Syrian translating the Arabic into French, @@ -470,18 +469,18 @@ and the Parisian metamorphosing the manner and matter to “the style and taste of the day”; that is to say, working up an exaggerated imitation, a caricature, of Galland. The work appeared, according to Mr. A. G. Ellis, of the British Museum, who -kindly sent me these notes, in <i><span lang="fr" xml:lang="fr">Le Cabinet | des Fées, | ou | Collection +kindly sent me these notes, in <i><span lang="fr">Le Cabinet | des Fées, | ou | Collection choisie | des Contes des Fées, | et autres contes merveilleux, | ornés de figures. | Tome trente-huitième-(quarante-unième). | À Genève, | chez Bárde, Manget et Compagnie, | Imprimeurs-Libraires. | Et se -trouve à Paris | Rue et Hôtel Serpente.</span></i> | 1788–89, 8<sup>o</sup><a id='r1' /><a href='#f1' class='c011'><sup>[1]</sup></a> |. The half-title -is <cite><span lang="fr" xml:lang="fr">Les Veilliées Persanes</span></cite>, and on the second title-page is <cite><span lang="fr" xml:lang="fr">Les -Veilliées</span></cite> | <i><span lang="fr" xml:lang="fr">du | Sultan Schahriar, avec | la Sultane Scheherazade; | +trouve à Paris | Rue et Hôtel Serpente.</span></i> | 1788–89, 8<sup>o</sup><a id='r1' href='#f1' class='c011'><sup>[1]</sup></a> |. The half-title +is <cite><span lang="fr">Les Veilliées Persanes</span></cite>, and on the second title-page is <cite><span lang="fr">Les +Veilliées</span></cite> | <i><span lang="fr">du | Sultan Schahriar, avec | la Sultane Scheherazade; | Histoires incroyables, amusantes, et morales, | traduites de l’Arabe par M. Cazotte et | D. Chavis. Faisant suite aux mille et une Nuits. | Ornées de 12 belles gravures. | Tome premier (—quatrième) | à -Genève, | chez Barde, Manget et Comp<sup>e</sup> | 1793.</span></i> This 8vo.<a id='r2' /><a href='#f2' class='c011'><sup>[2]</sup></a> bears the -abridged title, <i><span lang="fr" xml:lang="fr">La Suite des mille et une Nuits, Contes Arabes, +Genève, | chez Barde, Manget et Comp<sup>e</sup> | 1793.</span></i> This 8vo.<a id='r2' href='#f2' class='c011'><sup>[2]</sup></a> bears the +abridged title, <i><span lang="fr">La Suite des mille et une Nuits, Contes Arabes, traduits par Dom Chavis et M. Cazotte</span></i>. The work was printed with illustrations at Geneva and in Paris, <span class='fss'>MDCCLXXXVIII.</span>, and formed the last four volumes (xxxviii.–xli.) of the great Recueil, @@ -505,23 +504,23 @@ and J. Robinson, London | <span class='fss'>MDCCXCII.</span>”</p> <dl class='dl_1'> <dt>1.</dt> - <dd>The Robber-Caliph; or, adventures of Haroun-Alraschid, with the Princess of Persia and - the fair Zutulbe.<a id='r3' /><a href='#f3' style='text-decoration: none; + <dd>The Robber-Caliph; or, adventures of Haroun-Alraschid, with the Princess of Persia and + the fair Zutulbe.<a id='r3' href='#f3' style='text-decoration: none; '><sup>[3]</sup></a> </dd> <dt>2.</dt> - <dd>The Power of Destiny; or, Story of the Journey of Giafar to Damascus, comprehending the + <dd>The Power of Destiny; or, Story of the Journey of Giafar to Damascus, comprehending the Adventures of Chebib (Habíb) and his family. </dd> <dt>3</dt> <dd>The Story of Halechalbé (Ali Chelebí) and the Unknown Lady; or, the Bimaristan. </dd> <dt>4.</dt> - <dd>The Idiot; or, Story of Xailoun.<a id='r4' /><a href='#f4' style='text-decoration: none; + <dd>The Idiot; or, Story of Xailoun.<a id='r4' href='#f4' style='text-decoration: none; '><sup>[4]</sup></a> </dd> <dt>5.</dt> - <dd>The Adventures of Simustafa (=“Sí” for Sídí “Mustafa”) and the Princess Ilsatilsone + <dd>The Adventures of Simustafa (=“Sí” for Sídí “Mustafa”) and the Princess Ilsatilsone (Lizzat al-Lusún = Delight of Tongues?). </dd> <dt>6.</dt> @@ -544,11 +543,10 @@ and J. Robinson, London | <span class='fss'>MDCCXCII.</span>”</p> <div><span class='pageno' id='Page_iv'>iv</span></div> </dd> <dt>12–23.</dt> - <dd>Story of Bohetzad and his Ten Viziers (with eleven subsidiary tales).<a id='r5' /><a - href='#f5' class='c011'><sup>[5]</sup></a> + <dd>Story of Bohetzad and his Ten Viziers (with eleven subsidiary tales).<a id='r5' href='#f5' class='c011'><sup>[5]</sup></a> </dd> <dt>24.</dt> - <dd>Story of Habib and Dorathal-Goase (=Durrat al-Ghawwás the Pearl of the Diver); or, the + <dd>Story of Habib and Dorathal-Goase (=Durrat al-Ghawwás the Pearl of the Diver); or, the Arabian Knight. </dd> <dt>25.</dt> @@ -576,7 +574,7 @@ and J. Robinson, London | <span class='fss'>MDCCXCII.</span>”</p> <dd>History of Badrildinn (Badr al-Dín), Prince of Tartary. </dd> <dt>33.</dt> - <dd>History of the Amours of Maugraby with Auhata al-Kawakik (=Ukht al-Kawákib, Sister of the + <dd>History of the Amours of Maugraby with Auhata al-Kawakik (=Ukht al-Kawákib, Sister of the Planets), daughter of the King of Egypt. </dd> <dt>34.</dt> @@ -589,7 +587,7 @@ have not been found in the original Arabic.</p> <p class='c010'>Public opinion was highly favourable to the “Suite” when first issued. Orientalism was at that time new to Europe, and the -general was startled by its novelties, <i><span lang="la" xml:lang="la">e.g.</span></i> by “Women wearing +general was startled by its novelties, <i><span lang="la">e.g.</span></i> by “Women wearing drawers and trousers like their husbands, and men arrayed in loose robes like their wives, yet at the same time cherishing, as so many goats, each a venerable length of beard.” (Heron’s Preface.) They @@ -601,8 +599,8 @@ which they were connected.” (Ditto, Preface.) Jonathan Scott roundly pronounced the continuation a forgery. Dr. Patrick Russell (History of Aleppo, vol. i. 385) had no good opinion of it, and Caussin de Perceval (père, vol. viii., p. 40–46) declared the -version <i><span lang="fr" xml:lang="fr">éloignée du goût Orientale</span></i>; yet he re-translated the tales -from the original Arabic (<i><span lang="fr" xml:lang="fr">Continués</span></i>, Paris, 1806), and in this he +version <i><span lang="fr">éloignée du goût Orientale</span></i>; yet he re-translated the tales +from the original Arabic (<i><span lang="fr">Continués</span></i>, Paris, 1806), and in this he was followed by Gauttier, while Southey borrowed the idea of his <span class='pageno' id='Page_v'>v</span>beautiful romance, Thalaba the Destroyer, now in Lethe from the “History of Maughraby.” Mr. A. G. Ellis considers these tales as @@ -612,7 +610,7 @@ that Chavis and Cazotte’s Continuation is well worthy of republication in its entirety. It remained for the <cite>Edinburgh Review</cite>, in one of those ignorant and scurrilous articles with which it periodically outrages truth and good taste (No. 535, July, 1886), -to state, “Cazotte published his <cite><span lang="fr" xml:lang="fr">Suite des Mille et une Nuits</span></cite>, a +to state, “Cazotte published his <cite><span lang="fr">Suite des Mille et une Nuits</span></cite>, a barefaced forgery, in 1785.” A barefaced forgery! when the original of twenty-eight tales out of thirty-four are perfectly well known, and when sundry of these appear in MSS. of “The @@ -628,7 +626,7 @@ de Perceval.</p> </div> </div> -<div lang="fr" xml:lang="fr" > +<div lang="fr"> <p class='c012'>Les | Mille et une Nuits, | Contes Arabes, | Traduits en Français | Par M. Galland, | Membre de l’Académie des Inscriptions et | Belles-Lettres, Professeur de Langue Arabe | au Collége Royal; | Continués | Par M. Caussin @@ -638,7 +636,7 @@ huitième. | à Paris, | chez Le Normant, Imp.-Libraire, | Rue des Prêtres Sain <dl class='dl_2'> <dt>1.</dt> - <dd>Nouvelles aventures du calife Haroun Alraschid; ou histoire de la petite fille de + <dd>Nouvelles aventures du calife Haroun Alraschid; ou histoire de la petite fille de Chosroès Anouschirvan. <div class='nf-center-c1'> @@ -725,7 +723,7 @@ huitième. | à Paris, | chez Le Normant, Imp.-Libraire, | Rue des Prêtres Sain <dd>Histoire du Prince Habib et de Dorrat Algoase. </dd> <dt>20.</dt> - <dd>Histoire du roi Sapor, souverain des îles Bellour; de Camar Alzemann, fille du génie + <dd>Histoire du roi Sapor, souverain des îles Bellour; de Camar Alzemann, fille du génie Alatrous, et Dorrat Algoase. <div class='nf-center-c1'> @@ -755,13 +753,13 @@ have been discussed in the preceding pages.</p> <p class='c000'>By an error of the late M. Reinaud (for which see p. 39 Histoire d’ ’Alâ al-Dîn by M. H. Zotenberg, Paris, Imprimerie Nationale, -<span class='fss'>MDCCCLXXXVIII</span>,) the MS. <cite><span lang="fr" xml:lang="fr">Supplément Arabe, No. 1716</span></cite>, in the +<span class='fss'>MDCCCLXXXVIII</span>,) the MS. <cite><span lang="fr">Supplément Arabe, No. 1716</span></cite>, in the writing of Dom Chavis has been confounded with No. 1723, which is not written by the Syrian priest but which contains the originals -of the Cazotte Continuation as noted by M. C. de Perceval (<cite><span lang="fr" xml:lang="fr">Les +of the Cazotte Continuation as noted by M. C. de Perceval (<cite><span lang="fr">Les Mille et une Nuits</span></cite>, etc., vol. viii. Préf. p. 17, et seqq.). -It is labelled <cite><span lang="fr" xml:lang="fr">Histoires tirées la plupart des Mille et une -Nuits</span></cite> | <cite><span lang="fr" xml:lang="fr">Supplément Arabe</span></cite> | <i><span lang="fr" xml:lang="fr">Volume de</span></i> 742 pages. The thick +It is labelled <cite><span lang="fr">Histoires tirées la plupart des Mille et une +Nuits</span></cite> | <cite><span lang="fr">Supplément Arabe</span></cite> | <i><span lang="fr">Volume de</span></i> 742 pages. The thick quarto measures centimètres 20½ long by 16 wide; the binding is apparently Italian and the paper is European, but the filegrane or water-mark, which is of three varieties, a coronet, a lozenge-shaped @@ -770,15 +768,15 @@ French. It contains 765 pages, paginated after European fashion, but the last eleven leaves are left blank reducing the number written to 742; and the terminal note, containing the date, is on the last leaf. Each page numbers 15 lines and each leaf has its -catchword (<i><span lang="fr" xml:lang="fr">mot de rappel</span></i>). It is not ordered by “karrás” or +catchword (<i><span lang="fr">mot de rappel</span></i>). It is not ordered by “karrás” or <span class='pageno' id='Page_vii'>vii</span>quires; but is written upon 48 sets of 4 double leaves. The text is in a fair Syrian hand, but not so flowing as that of No. 1716, by Sháwísh himself, which the well-known Arabist, Baron de -Slane, described as <i><span lang="fr" xml:lang="fr">Bonne écriture orientale de la fin du XVIII<sup>e</sup> +Slane, described as <i><span lang="fr">Bonne écriture orientale de la fin du XVIII<sup>e</sup> Siècle</span></i>. The colophon conceals or omits the name of the scribe, but records the dates of incept Kánún II<sup>d</sup>. (the Syrian winter-month January) A.D. 1772; and of conclusion Naysán (April) of -the same year. It has head-lines disposed recto and verso, <i><span lang="la" xml:lang="la">e.g.</span></i>,</p> +the same year. It has head-lines disposed recto and verso, <i><span lang="la">e.g.</span></i>,</p> <div class='lg-container-b c002'> <div class='linegroup'> @@ -793,7 +791,7 @@ imperfect list at the beginning. A complete index is furnished at the end. The following are the order and pagination of the fourteen stories:—</p> -<table class='table1' summary=''> +<table class="table1"> <tr> <td class='c014'>1.</td> <td class='c007'>The King of Persia and his Ten Wazirs</td> @@ -877,7 +875,7 @@ Sapor” is prefaced by a Christian form which to the Trinitarian formula adds, “Allah being One”: this, again, is not translated, because it repeats the “Ebony Horse” (vol. v. 1). No. iv., which opens with the Bismillah, is found in the Sabbágh MS. of The -Nights (see Suppl. vol. iii.) as the <cite><span lang="fr" xml:lang="fr">Histoire de Haroun al-Raschid +Nights (see Suppl. vol. iii.) as the <cite><span lang="fr">Histoire de Haroun al-Raschid et de la descendante de Chosroès</span></cite>. <cite>Albondoqani</cite> (Nights lxx.–lxxvii.). No. v., which also has the Moslem invocation, is followed by the “Caliph and the Three Kalandars,” where, after the fashion of @@ -922,7 +920,7 @@ in his own day, has not ignored Jacques Cazotte, remarkable for chequered life and noble death. Born in 1720, at Dijon, where his father was Chancellor for the Province of Burgundy, he studied with the Jesuits at home; and, having passed through the finishing -process in Paris, he was introduced to public life by the <i><span lang="fr" xml:lang="fr">Administration +process in Paris, he was introduced to public life by the <i><span lang="fr">Administration de la Marine</span></i>. He showed early taste for poetry as well as prose, and composed songs, tales, and an opera—the “Thousand and one Fopperies.” His physique is described as a tall figure, @@ -937,8 +935,8 @@ career. Returning to Paris on leave of absence he fell in with a country-woman and an old family friend, Madame La Poissonnier, who had been appointed head nurse to the Duke of Burgundy; and, as the child in her charge required lulling to sleep, Cazotte -composed the favourite <em>romances (ballads)</em>, <i><span lang="fr" xml:lang="fr">Tout au beau milieu -des Ardennes</span></i>, and <i><span lang="fr" xml:lang="fr">Commère Il faut chauffer le lit</span></i>. These <i><span lang="it" xml:lang="it">scherzi</span></i>, +composed the favourite <em>romances (ballads)</em>, <i><span lang="fr">Tout au beau milieu +des Ardennes</span></i>, and <i><span lang="fr">Commère Il faut chauffer le lit</span></i>. These <i><span lang="it">scherzi</span></i>, however, brought him more note than profit, and soon afterwards he returned to Martinique.</p> @@ -947,7 +945,7 @@ poem, the Roman d’Olivier, in twelve cantos, afterwards printed in Paris (2 vols. 8vo, 1765); and it was held a novel and singular composition. When the English first attacked (in 1759) Saint <span class='pageno' id='Page_x'>x</span>Pierre of Martinique, afterwards captured by Rodney in 1762, the -sprightly <i><span lang="fr" xml:lang="fr">littérateur</span></i> showed abundant courage and conduct, but +sprightly <i><span lang="fr">littérateur</span></i> showed abundant courage and conduct, but over-exertion injured his health, and he was again driven from his post by sickness. He learned, on landing in France, that his brother, whilome Vicar-General to M. de Choiseul, Bishop of @@ -967,8 +965,8 @@ to the Chief Justice of Martinique; he returned to the Parisian world with some éclat and he became an universal favourite on account of his happy wit and humour, his bonhomie, his perfect frankness, and his hearty amiability. The vogue of “Olivier” induced him to -follow it up with <cite><span lang="fr" xml:lang="fr">Le Diable Amoureux</span></cite>, a continuation or rather -parody of Voltaire’s <cite><span lang="fr" xml:lang="fr">Guerre civile de Genève</span></cite>: this work was so +follow it up with <cite><span lang="fr">Le Diable Amoureux</span></cite>, a continuation or rather +parody of Voltaire’s <cite><span lang="fr">Guerre civile de Genève</span></cite>: this work was so skilfully carried out that it completely deceived the world; and it was followed by sundry minor pieces which were greedily read. Unlike the esprits forts of his age, he became after a gay youthtide @@ -987,7 +985,7 @@ his part of the task in two winters. Some of the tales in the suite, especially that of “Maugraby,” are attributed wholly to his invention; and, as a rule, his aim and object were to diffuse his spiritual ideas and to write treatises on moral perfection under the form of -<i><span lang="la" xml:lang="la">novelle</span></i>.</p> +<i><span lang="la">novelle</span></i>.</p> <p class='c000'>Cazotte, after a well-spent and honourable life, had reason to expect with calmness “the evening and ending of a fine day.” @@ -997,7 +995,7 @@ character was too candid, and his disposition too honest, for times which suggested concealment. He had become one of the Illuminati, and La Harpe ascribed to him the celebrated prophecy which described the minutest events of the Great Revolution. A Royalist -<i><span lang="fr" xml:lang="fr">pur sang</span></i>, he freely expressed his sentiments to his old friend Ponteau, +<i><span lang="fr">pur sang</span></i>, he freely expressed his sentiments to his old friend Ponteau, then Secretary of the Civil List. His letters came to light shortly after the terrible day, August 10, 1792: he was summarily arrested at Pierry and brought to Paris, where he was thrown into prison. @@ -1011,7 +1009,7 @@ ruffians, and they were carried home in triumph.</p> <p class='c000'>For a few weeks the family remained unmolested, but in those days “Providence” slept and Fortune did not favour the brave. The Municipality presently decreed a second arrest, and the venerable -<span lang="fr" xml:lang="fr">littérateur</span>, aged seventy-two, was sent before the revolutionary +<span lang="fr">littérateur</span>, aged seventy-two, was sent before the revolutionary tribunal appointed to deal with the pretended offences of August 10. He was subjected to an interrogatory of thirty-six hours, during which his serenity and presence of mind never abandoned @@ -1028,14 +1026,14 @@ faithful to my God and my King.” His venerable head, crowned with the white honours of age, fell on Sept. 25, 1792.</p> <p class='c000'>Cazotte printed many works, some of great length, as the -<cite><span lang="fr" xml:lang="fr">Œuvres Morales</span></cite>, which filled 7 vols, 8vo. in the complete edition of +<cite><span lang="fr">Œuvres Morales</span></cite>, which filled 7 vols, 8vo. in the complete edition of 1817; and the biographers give a long list of publications, besides those above-mentioned, romantic, ethical, and spiritual, in verse and in prose. But he wrote mainly for his own pleasure, he never sought fame, and consequently his reputation never equalled his merit. His name, however, still smells sweet, passing sweet, amid the corruption and the frantic fury of his day and the memory -of the witty, genial, and virtuous <span lang="fr" xml:lang="fr">littérateur</span> still blossoms in the +of the witty, genial, and virtuous <span lang="fr">littérateur</span> still blossoms in the dust.</p> <p class='c000'>During my visit to Paris in early 1887, M. Hermann Zotenberg @@ -1064,7 +1062,7 @@ object be to produce a mutilated version of a mutilation.</p> <p class='c000'>Here also I must express my cordial gratitude to Mr. Alexander J. Cotheal, Consul-General for Nicaragua, in New York. This distinguished Arabist not only sent to me across the seas his -MS. containing, <i><span lang="la" xml:lang="la">inter alia</span></i>, “The Tale of Attaf,” he also undertook +MS. containing, <i><span lang="la">inter alia</span></i>, “The Tale of Attaf,” he also undertook to translate it for my collection upon my distinct assurance that its many novelties of treatment deserved an especial version. Mr. W. F. Kirby has again conferred upon my readers an important @@ -1103,18 +1101,18 @@ commencing this series, and on putting the colophon to</p> <div class='chapter'> <span class='pageno' id='Page_1'>1</span> - <h2 class='c006'>THE SAY OF HAYKAR THE SAGE.<a id='r6' /><a href='#f6' class='c011'><sup>[6]</sup></a></h2> + <h2 class='c006'>THE SAY OF HAYKAR THE SAGE.<a id='r6' href='#f6' class='c011'><sup>[6]</sup></a></h2> </div> <p class='c010'><span class='pageno' id='Page_3'>3</span><b>In the name of Allah, the Compassionating, the Compassionate, the Eternal One, the Termless, the Timeless, and of Him aidance we await. And here we begin (with the assistance of Allah Almighty and His fair furtherance) to indite the Story of Haykar the Sage, -the Philosopher, the Wazir of Sankharib<a id='r7' /><a href='#f7' class='c011'><sup>[7]</sup></a> the Sovran, and of the -son of the wise man’s sister Nadan<a id='r8' /><a href='#f8' class='c011'><sup>[8]</sup></a> the Fool.</b></p> +the Philosopher, the Wazir of Sankharib<a id='r7' href='#f7' class='c011'><sup>[7]</sup></a> the Sovran, and of the +son of the wise man’s sister Nadan<a id='r8' href='#f8' class='c011'><sup>[8]</sup></a> the Fool.</b></p> <p class='c010'>They relate that during the days of Sankháríb the King, lord -of Asúr<a id='r9' /><a href='#f9' class='c011'><sup>[9]</sup></a> and Naynawah<a id='r10' /><a href='#f10' class='c011'><sup>[10]</sup></a> there was a Sage, Haykár hight, Grand +of Asúr<a id='r9' href='#f9' class='c011'><sup>[9]</sup></a> and Naynawah<a id='r10' href='#f10' class='c011'><sup>[10]</sup></a> there was a Sage, Haykár hight, Grand Wazir of that Sovran and his chief secretary, and he was a grandee of abundant opulence and ampliest livelihood: ware was <span class='pageno' id='Page_4'>4</span>he and wise, a philosopher, and endowed with lore and rede and @@ -1131,7 +1129,7 @@ and set corbans and victims before the images and craved their assistance, humbling himself with prayer and petition; withal they vouchsafed to him never a word of reply. So he fared forth in distress and disappointment and went his ways all disheartened. -Then he returned in his humiliation to Almighty Allah<a id='r11' /><a href='#f11' class='c011'><sup>[11]</sup></a> and +Then he returned in his humiliation to Almighty Allah<a id='r11' href='#f11' class='c011'><sup>[11]</sup></a> and confided his secret unto Him and called for succour in the burning of his heart, and cried with a loud voice saying “O God of Heaven and Earth, O Creator of all creatures, I beg Thee to @@ -1149,18 +1147,18 @@ who was then young in years and a suckling, that he might teach him and train him; so he entrusted him to eight wet-nurses and <span class='pageno' id='Page_5'>5</span>dry-nurses for feeding and rearing, and they brought him up on diet the choicest with delicatest nurture and clothed him with -sendal and escarlate<a id='r12' /><a href='#f12' class='c011'><sup>[12]</sup></a> and dresses dyed with Alkermes,<a id='r13' /><a href='#f13' class='c011'><sup>[13]</sup></a> and his +sendal and escarlate<a id='r12' href='#f12' class='c011'><sup>[12]</sup></a> and dresses dyed with Alkermes,<a id='r13' href='#f13' class='c011'><sup>[13]</sup></a> and his sitting was upon shag-piled rugs of silk. But when Nadan grew -great and walked and shot up even as the lofty Cedar<a id='r14' /><a href='#f14' class='c011'><sup>[14]</sup></a> of Lebanon, -his uncle taught him deportment and writing and reading<a id='r15' /><a href='#f15' class='c011'><sup>[15]</sup></a> and -philosophy and the <i><span lang="la" xml:lang="la">omne scibile</span></i>. Now after a few days Sankharib +great and walked and shot up even as the lofty Cedar<a id='r14' href='#f14' class='c011'><sup>[14]</sup></a> of Lebanon, +his uncle taught him deportment and writing and reading<a id='r15' href='#f15' class='c011'><sup>[15]</sup></a> and +philosophy and the <i><span lang="la">omne scibile</span></i>. Now after a few days Sankharib the King looked upon Haykar and saw how that he had waxed -an old old man, so quoth he to him, “Ho thou excellent companion,<a id='r16' /><a href='#f16' class='c011'><sup>[16]</sup></a> +an old old man, so quoth he to him, “Ho thou excellent companion,<a id='r16' href='#f16' class='c011'><sup>[16]</sup></a> the generous, the ingenious, the judicious, the sagacious, the Sage, my Secretary and my Minister and the Concealer of my secrets and the Councillor of my kingdom, seeing how so it be that thou art aged and well shotten in years and nigh unto thy -death and decease, so tell me<a id='r17' /><a href='#f17' class='c011'><sup>[17]</sup></a> who shall stand in my service +death and decease, so tell me<a id='r17' href='#f17' class='c011'><sup>[17]</sup></a> who shall stand in my service after thy demise?” Made answer Haykar, “O my lord the King, <span class='pageno' id='Page_6'>6</span>may thy head live for ever and aye! that same shall be this Nadan, son to my sister, whom I have taken to myself as mine own @@ -1175,7 +1173,7 @@ nephew Nadan before the King, who considered him and was pleased with the highmost of pleasure and, rejoicing in him, presently asked the uncle, “Be this thine adopted son, O Haykar? I pray Allah preserve him; and, even as thou -servedst my sire Sarhádún<a id='r18' /><a href='#f18' class='c011'><sup>[18]</sup></a> before me, even so shall this thy +servedst my sire Sarhádún<a id='r18' href='#f18' class='c011'><sup>[18]</sup></a> before me, even so shall this thy son do me suite and service and fulfil my affairs and my needs and my works, to the end that I may honour him and advance him for the sake of thee.” Thereat Haykar prostrated @@ -1190,32 +1188,32 @@ and reverence. So Haykar kissed the royal hands and blessed his lord; then, taking with him Nadan his nephew, he seated him in privacy and fell to teaching him by night as well as by day, that he might fill him with wisdom and learning rather than with meat -<span class='pageno' id='Page_7'>7</span>and drink; and he would address him in these terms.<a id='r19' /><a href='#f19' class='c011'><sup>[19]</sup></a> “O dear -my son,<a id='r20' /><a href='#f20' class='c011'><sup>[20]</sup></a> if a word come to thine ears, suffer it to die within thy +<span class='pageno' id='Page_7'>7</span>and drink; and he would address him in these terms.<a id='r19' href='#f19' class='c011'><sup>[19]</sup></a> “O dear +my son,<a id='r20' href='#f20' class='c011'><sup>[20]</sup></a> if a word come to thine ears, suffer it to die within thy heart nor ever disclose it unto other, lest haply it become a live -coal<a id='r21' /><a href='#f21' class='c011'><sup>[21]</sup></a> to burn up thy tongue and breed pain in thy body and clothe +coal<a id='r21' href='#f21' class='c011'><sup>[21]</sup></a> to burn up thy tongue and breed pain in thy body and clothe thee in shame and gar thee despised of God and man. O dear my son, an thou hear a report reveal it not, and if thou behold a thing relate it not. O dear my son, make easy thine address unto thine hearers, and be not hasty in return of reply. O dear my son, desire not formal beauty which fadeth and vadeth while fair report endureth unto infinity. O dear my son, be not deceived by a -woman immodest of speech lest her snares waylay thee<a id='r22' /><a href='#f22' class='c011'><sup>[22]</sup></a> and in +woman immodest of speech lest her snares waylay thee<a id='r22' href='#f22' class='c011'><sup>[22]</sup></a> and in her springes thou become a prey and thou die by ignominious death. O dear my son, hanker not after a woman adulterated by art, such as clothes and cosmetics, who is of nature bold and immodest, and beware lest thou obey her and give her aught that is not thine and entrust to her even that which is in thy hand, for she will robe thee in sin and Allah shall become wroth with thee. -O dear my son, be not like unto the almond-tree<a id='r23' /><a href='#f23' class='c011'><sup>[23]</sup></a> which leafeth +O dear my son, be not like unto the almond-tree<a id='r23' href='#f23' class='c011'><sup>[23]</sup></a> which leafeth earlier than every growth and withal is ever of the latest to fruit; but strive to resemble the mulberry-tree which beareth food the -first of all growths and is the last of any to put forth her foliage.<a id='r24' /><a href='#f24' class='c011'><sup>[24]</sup></a> +first of all growths and is the last of any to put forth her foliage.<a id='r24' href='#f24' class='c011'><sup>[24]</sup></a> <span class='pageno' id='Page_8'>8</span>O dear my son, bow thy head before thine inferior and soften thine utterance and be courteous and tread in the paths of piety, and shun impudence and louden not thy voice whenas thou speakest or laughest; for, were a house to be builded by volume of -sound, the ass would edify many a mansion every day.<a id='r25' /><a href='#f25' class='c011'><sup>[25]</sup></a> O dear +sound, the ass would edify many a mansion every day.<a id='r25' href='#f25' class='c011'><sup>[25]</sup></a> O dear my son, the transport of stones with a man of wisdom is better than the drinking of wine with one blamed for folly. O dear my son, rather pour out thy wine upon the tombs of the pious than @@ -1245,7 +1243,7 @@ malady of the ignorant and the stupid there is no remedy. O dear <span class='pageno' id='Page_9'>9</span>my son, when a man lesser than thyself shall accost thee, prevent him in standing respectfully before him, and if he suffice thee not the Lord shall suffice thee in his stead. O dear my son, spare not blows -to thy child,<a id='r26' /><a href='#f26' class='c011'><sup>[26]</sup></a> for the beating of the boy is like manuring to the +to thy child,<a id='r26' href='#f26' class='c011'><sup>[26]</sup></a> for the beating of the boy is like manuring to the garden and binding to the purse-mouth and tethering to the cattle and locking to the door. O dear my son, withhold thy child from wickedness, and discipline him ere he wax great and become contumacious @@ -1271,7 +1269,7 @@ will the ignorant and the fool comprehend and converse. O dear and thy hand from thieving and thine eyes from evil glancing; and then, and then only, shalt thou be called a sage. O dear my son, suffer the wise man strike thee with his staff rather than the -fool anoint thee with his sweetest unguent.<a id='r27' /><a href='#f27' class='c011'><sup>[27]</sup></a> O dear my son, be thou +fool anoint thee with his sweetest unguent.<a id='r27' href='#f27' class='c011'><sup>[27]</sup></a> O dear my son, be thou humble in thy years of youth, that thou may be honoured in thine old age. O dear my son, stand not up against a man in office and puissance nor against a river in its violence, and haste not in matters @@ -1279,10 +1277,10 @@ of marriage; for, an this bring weal, folk will not appraise thee and if ill they will abuse thee and curse thee. O dear my son, company with one who hath his hand fulfilled and well-furnisht and associate not with any whose hand is fist-like and famisht. O dear my son, -there be four things without stability: a king and no army,<a id='r28' /><a href='#f28' class='c011'><sup>[28]</sup></a> a +there be four things without stability: a king and no army,<a id='r28' href='#f28' class='c011'><sup>[28]</sup></a> a Wazir in difficulty for lack of rede; amongst the folks villany and over the lieges tyranny. Four things also may not be hidden; to -wit, the sage and the fool, the richard and the pauper.”<a id='r29' /><a href='#f29' class='c011'><sup>[29]</sup></a> Now when +wit, the sage and the fool, the richard and the pauper.”<a id='r29' href='#f29' class='c011'><sup>[29]</sup></a> Now when Haykar had made an end of these injunctions and instances addrest to Nadan his nephew, he fondly deemed in mind that the youth would bear in memory all his charges, and he wist not that the @@ -1305,7 +1303,7 @@ and to vending the steeds and dromedaries and applied him wilfully to waste all that appertained to his uncle who, when he saw this lack of ruth for the chattels and the household, incontinently drove him ignominiously from his place. Moreover he sent -to apprize the King thereof; to wit, that he would assuredly<a id='r30' /><a href='#f30' class='c011'><sup>[30]</sup></a> +to apprize the King thereof; to wit, that he would assuredly<a id='r30' href='#f30' class='c011'><sup>[30]</sup></a> resume all his belongings and provision; and his liege, summoning Nadan, said to him, “So long as Haykar shall be in life, let none lord it over his household or meddle with his fortune.” On this @@ -1314,7 +1312,7 @@ good and he ceased to go in to him and come out from him, and even to accost him with the salam. Presently Haykar repented of the pains and the trouble he had taken with Nadan and he became perplext exceedingly. Now the youth had a younger brother, -Naudan<a id='r31' /><a href='#f31' class='c011'><sup>[31]</sup></a> hight, so Haykar adopted him in lieu of the other and +Naudan<a id='r31' href='#f31' class='c011'><sup>[31]</sup></a> hight, so Haykar adopted him in lieu of the other and tendered him and honoured him with highmost honour and committed to him all his possessions and created him comptroller of his household and of his affairs. But when the elder brother beheld @@ -1325,7 +1323,7 @@ benefactor; and he would say, “Verily my maternal uncle hath but, an Almighty Allah empower me, I will indeed cast him into doom of death.” Hereat he fell to brooding over the ruin of his relative, and after a long while he went, one day of the days, and -wrote a letter to Akhyash Abná Sháh,<a id='r32' /><a href='#f32' class='c011'><sup>[32]</sup></a> physician to the King of +wrote a letter to Akhyash Abná Sháh,<a id='r32' href='#f32' class='c011'><sup>[32]</sup></a> physician to the King of Persia and ’Ajam or Barbaria-land, and the following were its contents. “All salams that befit and greetings that are meet from part of Sankharib, King of Assyria and Niniveh, and from his Wazir @@ -1333,10 +1331,10 @@ and Secretary Haykar unto thee, O glorious monarch, and salutations be betwixt me and thee. And forthright, when this missive shall have reached thee, do thou arise in haste and come to meet me and let our trysting-place be the Buk’at Nisrín, the lowland of -the Eglantine<a id='r33' /><a href='#f33' class='c011'><sup>[33]</sup></a> of Assyria and Niniveh, that I may commit to +the Eglantine<a id='r33' href='#f33' class='c011'><sup>[33]</sup></a> of Assyria and Niniveh, that I may commit to thee the kingdom sans fight or fray.” Furthermore he wrote a -second letter in Haykar’s name to Pharaoh,<a id='r34' /><a href='#f34' class='c011'><sup>[34]</sup></a> lord of Misraim,<a id='r35' /><a href='#f35' class='c011'><sup>[35]</sup></a> -with this purport:—<a id='r36' /><a href='#f36' class='c011'><sup>[36]</sup></a>“Greetings between me and thee, O mighty +second letter in Haykar’s name to Pharaoh,<a id='r34' href='#f34' class='c011'><sup>[34]</sup></a> lord of Misraim,<a id='r35' href='#f35' class='c011'><sup>[35]</sup></a> +with this purport:—<a id='r36' href='#f36' class='c011'><sup>[36]</sup></a>“Greetings between me and thee, O mighty <span class='pageno' id='Page_13'>13</span>potentate; and do thou straightway, on receipt of this epistle, arise and march upon the Buk’at Nisrin to the end that I make over to thee the kingdom without battle or slaughter.” Now @@ -1347,7 +1345,7 @@ and indited a letter in the King’s name to his uncle, saying:—“All salutations to my Wazir and Secretary and Concealer of my secret, Haykar; and do thou forthright on receipt of this present levy thy host and all that be under thee with arms and armour -complete, and march them to meet me on fifth-day<a id='r37' /><a href='#f37' class='c011'><sup>[37]</sup></a> at the Buk’at +complete, and march them to meet me on fifth-day<a id='r37' href='#f37' class='c011'><sup>[37]</sup></a> at the Buk’at Nisrin. Moreover, when thou see me approach thee make thy many prepare for mimic onset as they were my adversaries and offer me sham fight; for that messengers from Pharaoh, King @@ -1406,14 +1404,14 @@ groundwards and held his peace. But when the King beheld this his condition, he bade them slay him by smiting his neck without the city, and Nadan cried aloud, “O Haykar, O blackavice, what could have profited thee such trick and treason that thou do a -deed like this by thy King?”<a id='r38' /><a href='#f38' class='c011'><sup>[38]</sup></a> Now the name of the Sworder -was Abú Sumayk the Pauper,<a id='r39' /><a href='#f39' class='c011'><sup>[39]</sup></a> and the monarch bade him strike +deed like this by thy King?”<a id='r38' href='#f38' class='c011'><sup>[38]</sup></a> Now the name of the Sworder +was Abú Sumayk the Pauper,<a id='r39' href='#f39' class='c011'><sup>[39]</sup></a> and the monarch bade him strike the neck of Haykar in front of the Minister’s house-door and place -his head at a distance of an hundred ells from his body.<a id='r40' /><a href='#f40' class='c011'><sup>[40]</sup></a> Hearing +his head at a distance of an hundred ells from his body.<a id='r40' href='#f40' class='c011'><sup>[40]</sup></a> Hearing this Haykar fell prone before the King and cried, “Live thou, O my lord the King, for ever and aye! An thou desire my death be it as thou wilt and well I wot that I am not in default and that -the evil-doer exacteth according to his ill-nature.<a id='r41' /><a href='#f41' class='c011'><sup>[41]</sup></a> Yet I hope +the evil-doer exacteth according to his ill-nature.<a id='r41' href='#f41' class='c011'><sup>[41]</sup></a> Yet I hope from my lord the King and from his benevolence that he suffer the Sworder make over my corpse to my menials for burial, and so shall thy slave be thy sacrifice.” Hereat the Monarch commanded @@ -1421,20 +1419,20 @@ the Headsman do as he was desired, and the man, accompanied by the royal pages, took Haykar, whom they had stripped of his outer raiment, and led him away to execution. But when he was certified of coming death, he sent tidings thereof to his wife, -Shaghaftíní<a id='r42' /><a href='#f42' class='c011'><sup>[42]</sup></a> hight, adding, “Do thou forthright come forth to +Shaghaftíní<a id='r42' href='#f42' class='c011'><sup>[42]</sup></a> hight, adding, “Do thou forthright come forth to meet me escorted by a thousand maiden girls, whom thou shalt habit in escarlate and sendal, that they may keen over me ere I perish; moreover dispread for the Headsman and his varlets a table of food and bring an abundance of good wine that they may drink -<span class='pageno' id='Page_16'>16</span>and make merry.”<a id='r43' /><a href='#f43' class='c011'><sup>[43]</sup></a> Haykar’s wife presently obeyed his orders for +<span class='pageno' id='Page_16'>16</span>and make merry.”<a id='r43' href='#f43' class='c011'><sup>[43]</sup></a> Haykar’s wife presently obeyed his orders for she also was ware and wise, sharp-witted, experienced and a compendium of accomplishments and knowledge. Now when the -guards<a id='r44' /><a href='#f44' class='c011'><sup>[44]</sup></a> and the Sworder and his varlets came to Haykar’s door, +guards<a id='r44' href='#f44' class='c011'><sup>[44]</sup></a> and the Sworder and his varlets came to Haykar’s door, they found the tables laid out with wine and sumptuous viands; so they fell to eating and drinking till they had their sufficiency -and returned thanks to the housemaster.<a id='r45' /><a href='#f45' class='c011'><sup>[45]</sup></a> Thereupon Haykar led +and returned thanks to the housemaster.<a id='r45' href='#f45' class='c011'><sup>[45]</sup></a> Thereupon Haykar led the Headsman aside into privacy and said to him, “O Abu -Sumayk,<a id='r46' /><a href='#f46' class='c011'><sup>[46]</sup></a> what while Sarhadun the King, sire of Sankharib the +Sumayk,<a id='r46' href='#f46' class='c011'><sup>[46]</sup></a> what while Sarhadun the King, sire of Sankharib the King, determined to slay thee, I took thee and hid thee in a place unknown to any until the Sovran sent for thee. Moreover I cooled his temper every day till he was pleased to summon thee, and when @@ -1449,7 +1447,7 @@ device; and I repeat that doubtless my lord will presently rue my ruin. Learn, too, that beneath the threshold of my mansion lieth a souterrain whereof no man is ware: so do thou conceal me therein with the connivance of my spouse Shaghaftini. Also I -have in my prison a slave which meriteth doom of death:<a id='r47' /><a href='#f47' class='c011'><sup>[47]</sup></a> so +have in my prison a slave which meriteth doom of death:<a id='r47' href='#f47' class='c011'><sup>[47]</sup></a> so bring him forth and robe him in my robes; then bid the varlets <span class='pageno' id='Page_17'>17</span>(they being drunken with wine) do him die, nor shall they know whom they have slain. And lastly command them to remove his @@ -1457,14 +1455,14 @@ head an hundred cubits from his body and commit the corpse unto my chattels that they inter it. So shalt thou store up with me this rich treasure of goodly deeds.” Hereupon the Sworder did as he was bidden by his ancient benefactor, and he and his men repairing -to the presence said, “Live thy head, O King, for ever and aye!”<a id='r48' /><a href='#f48' class='c011'><sup>[48]</sup></a> +to the presence said, “Live thy head, O King, for ever and aye!”<a id='r48' href='#f48' class='c011'><sup>[48]</sup></a> And after this Shaghaftini, the wife of Haykar, brought meat and -drink to her husband down in the Matamor,<a id='r49' /><a href='#f49' class='c011'><sup>[49]</sup></a> and every Friday she +drink to her husband down in the Matamor,<a id='r49' href='#f49' class='c011'><sup>[49]</sup></a> and every Friday she would provide him with a sufficiency for the following week without the weeting of anyone. Presently the report was spread and published and bruited abroad throughout Assyria and Niniveh how Haykar the Sage had been done to die and slain by his -Sovran; and the lieges of all those regions, one and all, keened<a id='r50' /><a href='#f50' class='c011'><sup>[50]</sup></a> +Sovran; and the lieges of all those regions, one and all, keened<a id='r50' href='#f50' class='c011'><sup>[50]</sup></a> for him aloud and shed tears and said, “Alas for thee, O Haykar, and alack for the loss of thy lore and thy knowledge! Woe be to us for thee and for thy experience! Where now remaineth to find @@ -1484,7 +1482,7 @@ belonging to his uncle, whom he would scourge and bastinado with painful beating; nor had he any shame before the wife of his adopted father who had entreated him as her son; but solicited her sinfully to lie with him. On the other hand Haykar, who -lay perdu in his Silo, ever praised Allah the Compassionate,<a id='r51' /><a href='#f51' class='c011'><sup>[51]</sup></a> and +lay perdu in his Silo, ever praised Allah the Compassionate,<a id='r51' href='#f51' class='c011'><sup>[51]</sup></a> and returned thanks unto Him for saving his life and was constant in gratitude and instant in prayer and in humbling himself before God. At times after due intervals the Sworder would call upon @@ -1504,7 +1502,7 @@ between firmament and terra firma; and I desire thee on thy part to send me a man which is wise, a tried and an experienced, that he may help me to edify the same: also that he make answer to all the problems and profound questions I shall propose, otherwise -thou shalt deposit with me the taxes in kind<a id='r52' /><a href='#f52' class='c011'><sup>[52]</sup></a> of Assyria and +thou shalt deposit with me the taxes in kind<a id='r52' href='#f52' class='c011'><sup>[52]</sup></a> of Assyria and Nineveh and their money-tributes for three years.” Then he made an end of his writ and, sealing it with his signet-ring, sent it to its <span class='pageno' id='Page_19'>19</span>destination. But when the missive reached Sankharib, he took it @@ -1514,7 +1512,7 @@ waxed furious with excessive fury, and he was distraught as to what he should do and how he should act. Anon, however, he gathered together all the Shaykhs and Elders and the Olema and doctors of law and the physicists and philosophers and the -charmers<a id='r53' /><a href='#f53' class='c011'><sup>[53]</sup></a> and the astrologers and all such persons which were in +charmers<a id='r53' href='#f53' class='c011'><sup>[53]</sup></a> and the astrologers and all such persons which were in his realm, and he let read the epistle of Pharaoh in their presence. Then he asked them, saying, “Who amongst you shall repair to the court of Pharaoh, lord of Misraim, and reply to his interrogations?” @@ -1531,7 +1529,7 @@ its contents.” But when the youth read it he said to the Sovran, impossibilities: what man can base a bower upon air between heaven and earth?” As soon as King Sankharib heard these words of Nadan, he cried out with a mighty outcry and a violent; then, -stepping down from his throne, he sat upon ashes<a id='r54' /><a href='#f54' class='c011'><sup>[54]</sup></a> and fell to +stepping down from his throne, he sat upon ashes<a id='r54' href='#f54' class='c011'><sup>[54]</sup></a> and fell to beweeping and bewailing the loss of Haykar and crying, “Alas, for me and woe worth the day for thee, O Caretaker of my capital and Councillor of my kingdom! Where shall I find one like @@ -1544,18 +1542,18 @@ could give me the glad tidings of Haykar being on life, I would give the half of my good; nay, the moiety of my realm. But whence can this come? Ah me, O Haykar; happy was he who looked upon thee in life that he might take his sufficiency of thy -semblance and fortify himself<a id='r55' /><a href='#f55' class='c011'><sup>[55]</sup></a> therefrom. Oh my sorrow for thee +semblance and fortify himself<a id='r55' href='#f55' class='c011'><sup>[55]</sup></a> therefrom. Oh my sorrow for thee to all time! Oh my regret and remorse for thee and for slaying thee in haste and for not delaying thy death till I had considered the consequence of such misdeed.” And the King persisted in weeping and wailing night and day on such wise. But when the -Sworder<a id='r56' /><a href='#f56' class='c011'><sup>[56]</sup></a> beheld the passion of his lord and his yearning and his +Sworder<a id='r56' href='#f56' class='c011'><sup>[56]</sup></a> beheld the passion of his lord and his yearning and his calling upon Haykar, he came to the presence and prostrated himself and said, “O my lord, bid thy varlets strike off my head!” Quoth the Monarch, “Woe to thee, what be thy sin?” and quoth the Headsman, “O my lord, what slave ever contrarieth the command of his master let the same be slain, and I verily have -broken thy behest.” The King continued, “Fie upon thee,<a id='r57' /><a href='#f57' class='c011'><sup>[57]</sup></a> O +broken thy behest.” The King continued, “Fie upon thee,<a id='r57' href='#f57' class='c011'><sup>[57]</sup></a> O Abu Sumayk, wherein hast thou gainsaid me?” and the other rejoined, “O my lord, thou badest me slay the Sage Haykar; but well I wotted that right soon indeed thou wouldst regret the death @@ -1605,7 +1603,7 @@ that thou hast deigned summon me before thee, may all passion pass away and dolour depart from thee!” “Blessed and exalted be Allah,” rejoined Sankharib, “who hath had ruth upon thee, and who, seeing and knowing thee to be a wronged man, hath saved -thee and preserved thee from slaughter.<a id='r58' /><a href='#f58' class='c011'><sup>[58]</sup></a> Now, however, do thou +thee and preserved thee from slaughter.<a id='r58' href='#f58' class='c011'><sup>[58]</sup></a> Now, however, do thou repair to the Hammam and let shave thy head and pare thy nails and change thy clothes; after which sit at home in ease for forty days’ space that thy health be restored and thy condition be righted @@ -1643,12 +1641,12 @@ Presently the Minister said, “Grant me a delay of forty days that I ponder this matter and devise a sufficient device.” As soon as Sankharib granted him the required permission he returned homewards and, summoning his huntsmen, bade them catch for him two -vigorous young vultures;<a id='r59' /><a href='#f59' class='c011'><sup>[59]</sup></a> and, when these were brought, he sent +vigorous young vultures;<a id='r59' href='#f59' class='c011'><sup>[59]</sup></a> and, when these were brought, he sent for those who twist ropes and commanded them make two cords of cotton each measuring two thousand ells. He also bade bring him carpenters and ordered them to build for him two coffers of large size, and as soon as his bidding was done he chose out two -little lads, one hight Binúhál and the other Tabshálím.<a id='r60' /><a href='#f60' class='c011'><sup>[60]</sup></a> Then +little lads, one hight Binúhál and the other Tabshálím.<a id='r60' href='#f60' class='c011'><sup>[60]</sup></a> Then every day he would let slaughter a pair of lambs and therewith feed the children and the vultures, and he mounted those upon the back of these, binding them tight, and also making fast the @@ -1660,7 +1658,7 @@ the full length of the tethers till they soared in the fields of air with the boys on their backs, after which he would let hale them down. And when he saw them perfect in this process, he taught the lads to utter loud shouts what while they reached the -full length of the cords and to cry out, “Send us stones and mud<a id='r61' /><a href='#f61' class='c011'><sup>[61]</sup></a> +full length of the cords and to cry out, “Send us stones and mud<a id='r61' href='#f61' class='c011'><sup>[61]</sup></a> and slaked lime that we may build a bower for King Pharaoh, inasmuch as we now stand here all the day idle!” And Haykar ceased not to accustom them and to instruct them until they @@ -1677,7 +1675,7 @@ haled them in and restored them to their steads. Hereat the King wondered, as did all his suite, with extreme wonderment, and kissing his Minister between his eyes, robed him in an honourable robe and said to him, “Go forth in safety, O my beloved, -<span class='pageno' id='Page_25'>25</span>and boast of my realm, to the land of Egypt<a id='r62' /><a href='#f62' class='c011'><sup>[62]</sup></a> and answer the +<span class='pageno' id='Page_25'>25</span>and boast of my realm, to the land of Egypt<a id='r62' href='#f62' class='c011'><sup>[62]</sup></a> and answer the propositions of Pharaoh and master him by the power of Almighty Allah;” and with these words farewelled him. Accordingly Haykar took his troops and guards, together with the lads and the @@ -1707,7 +1705,7 @@ the tax-tribute thou hast mentioned and of him demanded.” Pharaoh, hearing these words, marvelled and was perplexed at the eloquence of his tongue and the sweetness of his speech and presently exclaimed, “O man, what may be thy name?” The other -<span class='pageno' id='Page_26'>26</span>replied, “Thy slave is hight Abíkám;<a id='r63' /><a href='#f63' class='c011'><sup>[63]</sup></a> and I am an emmet of the +<span class='pageno' id='Page_26'>26</span>replied, “Thy slave is hight Abíkám;<a id='r63' href='#f63' class='c011'><sup>[63]</sup></a> and I am an emmet of the emmets under Sankharib the King.” Asked Pharaoh, “Had not thy lord one more dignified of degree than thou, that he send unto me an ant to answer me and converse with me?” and Haykar @@ -1718,16 +1716,16 @@ orders to set apart for Abikam his guest an apartment, also for the guards and all that were with him and provide them with rations and fodder of meat and drink, and whatso was appropriate to their reception as properest might be. And after the usual -three days of guest-rite<a id='r64' /><a href='#f64' class='c011'><sup>[64]</sup></a> the King of Egypt donned his robes +three days of guest-rite<a id='r64' href='#f64' class='c011'><sup>[64]</sup></a> the King of Egypt donned his robes of brightest escarlate; and, having taken seat upon his throne, each and every Grandee and Wazir (who were habited in the -same hue) standing with crossed arms and feet joined,<a id='r65' /><a href='#f65' class='c011'><sup>[65]</sup></a> he sent a +same hue) standing with crossed arms and feet joined,<a id='r65' href='#f65' class='c011'><sup>[65]</sup></a> he sent a summons to produce before him Haykar, now Abikam hight. Accordingly he entered and prostrated in the King’s presence and stood up to receive the royal behest, when Pharaoh after a long delay asked him, “O Abikam, whom do I resemble and what may these my Lords and Ministers represent?” Hereto the envoy -answered saying, “O my lord, thou favourest Bel the idol<a id='r66' /><a href='#f66' class='c011'><sup>[66]</sup></a> and thy +answered saying, “O my lord, thou favourest Bel the idol<a id='r66' href='#f66' class='c011'><sup>[66]</sup></a> and thy chieftains favour the servitors thereof!” Then quoth the King, “Now do thou depart and I desire thee on the morrow come <span class='pageno' id='Page_27'>27</span>again.” Accordingly Abikam, which was Haykar, retired as he @@ -1754,8 +1752,8 @@ his throne and summoned Abikam, who entered the presence and prostrated and stood up before him. The King for a fourth time asked him, “O Abikam, whom do I resemble and what may these my guards represent?” and he answered, “O my lord, thou art -like the auspicious month Naysán<a id='r67' /><a href='#f67' class='c011'><sup>[67]</sup></a>, and thy guards and grandees -are like the white chamomile<a id='r68' /><a href='#f68' class='c011'><sup>[68]</sup></a> and his bloom.” Hearing these +like the auspicious month Naysán<a id='r67' href='#f67' class='c011'><sup>[67]</sup></a>, and thy guards and grandees +are like the white chamomile<a id='r68' href='#f68' class='c011'><sup>[68]</sup></a> and his bloom.” Hearing these words Pharaoh rejoiced with extreme joy and said, “O Abikam, thou hast compared me first with Bel the idol, secondly with the sun and thirdly with the moon and lastly with the auspicious @@ -1775,7 +1773,7 @@ fall; and, when he deign order, the leven playeth and the thunder roareth and at his behest the sun would refuse light and the moon and stars stand still in their several courses. But he may also command the storm-wind to arise and downpours to deluge when -Naysan would be as one who beateth the bough<a id='r69' /><a href='#f69' class='c011'><sup>[69]</sup></a> and who scattereth +Naysan would be as one who beateth the bough<a id='r69' href='#f69' class='c011'><sup>[69]</sup></a> and who scattereth abroad the blooms of the chamomile.” Pharaoh hearing these words wondered with extreme wonderment, then raging with excessive rage he cried, “O man, tell me the real truth and let me @@ -1798,19 +1796,19 @@ hied him home and penned a paper wherein he said as follows: King of Misraim:—Peace be upon thee, O my brother! As well thou wottest, brother needeth brother and the Kings require the aidance of other Kings and my hope from thee is that thou wilt -lend<a id='r70' /><a href='#f70' class='c011'><sup>[70]</sup></a> me the loan of nine hundred-weight<a id='r71' /><a href='#f71' class='c011'><sup>[71]</sup></a> of gold which I require +lend<a id='r70' href='#f70' class='c011'><sup>[70]</sup></a> me the loan of nine hundred-weight<a id='r71' href='#f71' class='c011'><sup>[71]</sup></a> of gold which I require to expend on the pay and allowances due to certain of my soldiery wherewith to provide for them the necessaries of life.” After this he folded the writ and despatched it by a messenger on the next day to Pharaoh, who perused it and was perplext and exclaimed, “Verily and indeed never till now have I heard a saying like -unto this at all, nor hath anyone ever spoken<a id='r72' /><a href='#f72' class='c011'><sup>[72]</sup></a> to me after such +unto this at all, nor hath anyone ever spoken<a id='r72' href='#f72' class='c011'><sup>[72]</sup></a> to me after such fashion!” Haykar replied, “’Tis fact, and ’tis well an thou own thee debtor of such sum to my lord the King.” Pharaoh accepted this resolving of his proposition and said, “O Haykar, ’tis the like of thee who suiteth the service of the Kings, and blessed be Allah who perfected thee in wisdom and adorned thee -with philosophy<a id='r73' /><a href='#f73' class='c011'><sup>[73]</sup></a> and knowledge. And now remaineth to us only +with philosophy<a id='r73' href='#f73' class='c011'><sup>[73]</sup></a> and knowledge. And now remaineth to us only one need of thee; to wit, that thou build us a bower between firmament and terra firma.” Haykar replied, “Hearkening and <span class='pageno' id='Page_30'>30</span>obeying! I will edify it for thee e’en as thou wishest and @@ -1848,13 +1846,13 @@ Accordingly, Haykar fared to his lodging, and betimes on the next day presented himself before Pharaoh, who said to him, <span class='pageno' id='Page_31'>31</span>“O Haykar, what of the stallion of thy lord which, when he neigheth in Assyria and Nineveh, his voice is heard by our mares -in this place so that they miscarry?<a id='r74' /><a href='#f74' class='c011'><sup>[74]</sup></a>” Hereat Haykar left the +in this place so that they miscarry?<a id='r74' href='#f74' class='c011'><sup>[74]</sup></a>” Hereat Haykar left the King and faring to his place took a tabby-cat and tying her up fell to flogging her with a sore flogging until all the Egyptians heard her outcries and reported the matter to the Sovran. So Pharaoh sent to fetch him and asked, “O Haykar, for what cause didst thou scourge this cat and beat her with such beating, -she being none other but a dumb beast<a id='r75' /><a href='#f75' class='c011'><sup>[75]</sup></a>?” He replied, “O my +she being none other but a dumb beast<a id='r75' href='#f75' class='c011'><sup>[75]</sup></a>?” He replied, “O my lord the King, she hath done by me a wrongous deed and she hath amply merited this whipping and these stripes.” The King asked, “And what may be this deed she did?” whereto Haykar @@ -1881,7 +1879,7 @@ one like it.” So when they had done as he bade, Haykar fared forth arear of the palace and dug two round borings equal to the thickness of the cord; then he collected sand from the river-bed and placed it therein, so that when the sun arose and entered into -the cylinder, the sand appeared in the sunlight like unto ropes.<a id='r76' /><a href='#f76' class='c011'><sup>[76]</sup></a> +the cylinder, the sand appeared in the sunlight like unto ropes.<a id='r76' href='#f76' class='c011'><sup>[76]</sup></a> Thereupon quoth he to Pharaoh, “Command thy slaves take up these ropes and I will twist thee as many of them as thou willest.” Quoth Pharaoh, “O Haykar, we have before our eyes a millstone @@ -1906,7 +1904,7 @@ thy lord and boast of thy liege: who like unto thee shall be found as a Councillor for the Kings and the Sultans? And do thou present my salam to thy master Sankharib the Sovran saying:—Excuse us for that which we forwarded to thee, as the -Kings are satisfied with a scanting of such acknowledgment.”<a id='r77' /><a href='#f77' class='c011'><sup>[77]</sup></a> +Kings are satisfied with a scanting of such acknowledgment.”<a id='r77' href='#f77' class='c011'><sup>[77]</sup></a> Haykar accepted from him all this; then, kissing ground before him, said, “I desire of thee, O my lord, an order that not a man of Assyria and Nineveh remain with thee in the land of Egypt @@ -1943,7 +1941,7 @@ gift Nadan, my sister’s son, that I requite him for that he wrought with me: and I would that thou grant me his blood and make it lawfully my very own.” Sankharib replied, “Take him, for I have given to thee that same.” So Haykar led his nephew -to his home<a id='r78' /><a href='#f78' class='c011'><sup>[78]</sup></a> and bound his hands in bonds and fettered his +to his home<a id='r78' href='#f78' class='c011'><sup>[78]</sup></a> and bound his hands in bonds and fettered his feet with heavy chains; then he beat him with a severe bastinado and a torturing upon his soles and calves, his back, his belly and his armpits; after which bashing he cast him into a black hole @@ -1955,7 +1953,7 @@ wisdom would say to him, “O dear my son, I wrought with thee all manner of good and kindly works and thou didst return me <span class='pageno' id='Page_35'>35</span>therefor evil and treason and death. O dear my son, ’tis said in saws:—Whoso heareth not through his ears, through the nape -of his neck shall he hear.”<a id='r79' /><a href='#f79' class='c011'><sup>[79]</sup></a> Hereat quoth Nadan, “O my uncle, +of his neck shall he hear.”<a id='r79' href='#f79' class='c011'><sup>[79]</sup></a> Hereat quoth Nadan, “O my uncle, what reason hast thou to be wroth with me?” and quoth Haykar, “For that I raised thee to worship and honour and made thee great after rearing thee with the best of rearing and I educated @@ -1964,10 +1962,10 @@ and in worldly good. But thou soughtest my ruin and destruction and thou desiredst for me doom of death; however, the Lord, knowing me to be a wronged man, delivered me from thy mischief, for God hearteneth the broken heart and abaseth the -envious and the vain-glorious. O dear my son,<a id='r80' /><a href='#f80' class='c011'><sup>[80]</sup></a> thou hast been -as the scorpion who when she striketh her sting<a id='r81' /><a href='#f81' class='c011'><sup>[81]</sup></a> upon brass +envious and the vain-glorious. O dear my son,<a id='r80' href='#f80' class='c011'><sup>[80]</sup></a> thou hast been +as the scorpion who when she striketh her sting<a id='r81' href='#f81' class='c011'><sup>[81]</sup></a> upon brass would pierce it. O dear my son, thou hast resembled the -Sajálmah-bird<a id='r82' /><a href='#f82' class='c011'><sup>[82]</sup></a> when netted in net who, when she cannot save +Sajálmah-bird<a id='r82' href='#f82' class='c011'><sup>[82]</sup></a> when netted in net who, when she cannot save herself alive, she prayeth the partridges to cast themselves into perdition with her. O dear my son, thou hast been as the cur who, when suffering cold entereth the potter’s house to warm himself @@ -1975,7 +1973,7 @@ at the kiln, and when warmed barketh at the folk on such wise that they must beat him and cast him out, lest after barking he bite them. O dear my son, thou hast done even as the hog who entered the Hammam in company with the great; but after -coming out he saw a stinking fosse a-flowing<a id='r83' /><a href='#f83' class='c011'><sup>[83]</sup></a> and went and +coming out he saw a stinking fosse a-flowing<a id='r83' href='#f83' class='c011'><sup>[83]</sup></a> and went and therein wallowed. O dear my son, thou hast become like the old and rank he-goat who when he goeth in leadeth his friends and familiars to the slaughter-house and cannot by any means @@ -1984,7 +1982,7 @@ my son, a hand which worketh not neither plougheth, and withal <span class='pageno' id='Page_36'>36</span>is greedy and over-nimble shall be cut off from its armpit. O dear my son, thou hast imitated the tree whom men hew down, head and branch, when she said:—Had not that in your -hands been of me,<a id='r84' /><a href='#f84' class='c011'><sup>[84]</sup></a> indeed ye would not have availed to my +hands been of me,<a id='r84' href='#f84' class='c011'><sup>[84]</sup></a> indeed ye would not have availed to my felling. O dear my son, thou hast acted as did the she-cat to whom they said:—Renounce robbing that we make thee collars of gold and feed thee with sugar and almond cake! @@ -1999,7 +1997,7 @@ of sugar and the finest wines I gave thee to drink, while thou grudgedst to me a sup of cold water. O dear my son, I taught thee and tendered thee with the tenderest of tending and garred thee grow like the lofty cedar of Lebanon, but thou didst incriminate -me and confine me in fetters by thine evil courses.<a id='r85' /><a href='#f85' class='c011'><sup>[85]</sup></a> O dear +me and confine me in fetters by thine evil courses.<a id='r85' href='#f85' class='c011'><sup>[85]</sup></a> O dear my son, I nourished a hope that thou wouldst build me a strong tower wherein I might find refuge from mine adversary and foil my foes; but thou hast been to me as a burier, a grave-digger, @@ -2028,13 +2026,13 @@ the wolf:—Avoid the sheep lest haply the dust they raise in flight may do thee a damage; but Lupus made answer:—Verily their dust is a powder good for the eyes. O dear my son, they brought the wolf to school that he might learn to read; but, when quoth they -to him:—Say A, B, C, D,<a id='r86' /><a href='#f86' class='c011'><sup>[86]</sup></a> quoth he, Lamb, Sheep, Kid, Goat,<a id='r87' /><a href='#f87' class='c011'><sup>[87]</sup></a> +to him:—Say A, B, C, D,<a id='r86' href='#f86' class='c011'><sup>[86]</sup></a> quoth he, Lamb, Sheep, Kid, Goat,<a id='r87' href='#f87' class='c011'><sup>[87]</sup></a> even as within my belly. O dear my son, they set the ass’s head beside a tray of meats, but he slipped down and fell to rolling upon his back, for his nature (like that of others) may never be changed. O dear my son, his say is stablished who said:—When thou hast begotten a child assume him to be thy son, and when thou hast -reared a son assume him to be a slave.<a id='r88' /><a href='#f88' class='c011'><sup>[88]</sup></a> O dear my son, whoso +reared a son assume him to be a slave.<a id='r88' href='#f88' class='c011'><sup>[88]</sup></a> O dear my son, whoso doeth good, good shall be his lot; and whoso worketh evil, evil shall befal him; for that the Lord compensateth mankind according to conduct. O dear my son, wherewith shall I bespeak thee beyond @@ -2058,25 +2056,25 @@ Allah for ever and ever</p> <div class='nf-center-c1'> <div class='nf-center'> <div><span class='sc'>Amen</span>.</div> - <div class='c005'>TMT.<a id='r89' /><a href='#f89' class='c011'><sup>[89]</sup></a></div> + <div class='c005'>TMT.<a id='r89' href='#f89' class='c011'><sup>[89]</sup></a></div> </div> </div> <div class='chapter'> <span class='pageno' id='Page_39'>39</span> - <h2 class='c006'>THE HISTORY OF AL-BUNDUKANI.<br /> <span class='small'>OR,</span><br /> THE CALIPH HARUN AL-RASHID AND THE DAUGHTER OF KING KISRA.</h2> + <h2 class='c006'>THE HISTORY OF AL-BUNDUKANI.<br > <span class='small'>OR,</span><br > THE CALIPH HARUN AL-RASHID AND THE DAUGHTER OF KING KISRA.</h2> </div> <p class='c010'><span class='pageno' id='Page_41'>41</span><b>In the name of Allah the Compassionating, the Compassionate, we here invite, by the aidance of the Almighty and His furtherance, the History of the Caliph Harun al-Rashid and of the Daughter of -Kisra the King.</b><a id='r90' /><a href='#f90' class='c011'><sup>[90]</sup></a></p> +Kisra the King.</b><a id='r90' href='#f90' class='c011'><sup>[90]</sup></a></p> <p class='c010'>It is related (but Allah is all-knowing of His secrets and allkenning in whatso hath passed and preceded and preterlapsed of -the annals of folk),<a id='r91' /><a href='#f91' class='c011'><sup>[91]</sup></a> that the Caliph (by whom I mean Harun al-Rashid) +the annals of folk),<a id='r91' href='#f91' class='c011'><sup>[91]</sup></a> that the Caliph (by whom I mean Harun al-Rashid) was sitting on the throne of his kingdom one chance day -of the days which happened to be the fête of ’Arafát.<a id='r92' /><a href='#f92' class='c011'><sup>[92]</sup></a> And as +of the days which happened to be the fête of ’Arafát.<a id='r92' href='#f92' class='c011'><sup>[92]</sup></a> And as he chanced to glance at Ja’afar the Barmaki, he said to him, “O Wazir, I desire to disguise myself and go down from my palace into the streets and wander about the highways of Baghdad that I @@ -2085,7 +2083,7 @@ with a sight of the folk: so do thou hie with me nor let any know of our faring forth.” “With love and good will,” quoth Ja’afar. So his lord arose and passed from the audience-room into the inner palace where the two donned disguise and made small their sleeves -and breasts<a id='r93' /><a href='#f93' class='c011'><sup>[93]</sup></a> and issued forth to circle about the thoroughfares of +and breasts<a id='r93' href='#f93' class='c011'><sup>[93]</sup></a> and issued forth to circle about the thoroughfares of Baghdad and her market-streets, distributing charity to the poor and the paupers, until the last of the day. And whilst so doing, the Commander of the Faithful chanced to espy a woman seated @@ -2113,13 +2111,13 @@ reward be upon the Almighty.” Then the Wazir returned and <span class='pageno' id='Page_43'>43</span>reported the woman’s prayer to the Commander of the Faithful, who cried, “Hie thee to her and enquire an she be married or virginal; and, if she be unwedded, do thou ask her an she be -willing to wive with me.”<a id='r94' /><a href='#f94' class='c011'><sup>[94]</sup></a> So Ja’afar fared to her and questioned +willing to wive with me.”<a id='r94' href='#f94' class='c011'><sup>[94]</sup></a> So Ja’afar fared to her and questioned her, whereat she answered, “A spinster.” Quoth he, “The Youth who sent the dinar to thee desireth to mate with thee;” and quoth -she, “An he can pay me my dower and my money down,<a id='r95' /><a href='#f95' class='c011'><sup>[95]</sup></a> I will +she, “An he can pay me my dower and my money down,<a id='r95' href='#f95' class='c011'><sup>[95]</sup></a> I will become his bride.” Hereat Ja’afar said in his thought, “Whence can the Prince of True Believers find her dower and her money -down? Doubtless we shall have to ask a loan for him;”<a id='r96' /><a href='#f96' class='c011'><sup>[96]</sup></a> and +down? Doubtless we shall have to ask a loan for him;”<a id='r96' href='#f96' class='c011'><sup>[96]</sup></a> and presently he enquired of her what might be the amount of both. Replied she, “As for the pin-money, this shall be the annual revenue of Ispahán, and the income of Khorásán-city shall form @@ -2141,7 +2139,7 @@ Then they brought her out and robed her in sumptuous raiment, <span class='pageno' id='Page_44'>44</span>such as becometh the women of the Kings, and ornaments and jewellery and what not: after which they led her to a fine apartment which was set apart and private for her wherein also were -meat and drink and furniture, arras<a id='r97' /><a href='#f97' class='c011'><sup>[97]</sup></a> and curtains and all necessaries +meat and drink and furniture, arras<a id='r97' href='#f97' class='c011'><sup>[97]</sup></a> and curtains and all necessaries of such sort. In fine they fared to the Caliph and apprized him of what they had done and he presently gave command to summon the four Kazis who wrote her marriage-lines. When it was night @@ -2152,21 +2150,21 @@ Commander of the Faithful,” answered she; “verily thy handmaid is of the seed of Kisrà Anushirwán; but the shifts of time and tide brought me down and low down.” Replied he, “They relate that thine ancestor, the Chosroë, wronged his lieges with mighty sore -wronging;”<a id='r98' /><a href='#f98' class='c011'><sup>[98]</sup></a> and she rejoined, “Wherefor and because of such +wronging;”<a id='r98' href='#f98' class='c011'><sup>[98]</sup></a> and she rejoined, “Wherefor and because of such tyranny over the folk hath his seed come to beg their bread at the highway-heads.” Quoth he, “They also make mention of him that in after-times he did justice to such degree that he decided causes between birds and beasts;” and quoth she, “Wherefor hath Allah exalted his posterity from the highway-head and hath made them Harím to the Prince of True Believers.” Hearing this the -Caliph was wroth with mighty great wrath<a id='r99' /><a href='#f99' class='c011'><sup>[99]</sup></a> and sware that he +Caliph was wroth with mighty great wrath<a id='r99' href='#f99' class='c011'><sup>[99]</sup></a> and sware that he would not go in unto her for a full told year, and arising forthright went forth from her. But when the twelvemonth had passed and the fête-day of Arafat came round again, the Commander of the Faithful donned disguise and taking with him Ja’afar and Masrúr the Eunuch, strolled out to wander about the streets of Baghdad and <span class='pageno' id='Page_45'>45</span>her highways. And as they walked along, the Caliph looked about -him and beheld a booth wherein a man was turning out Katífah-cakes<a id='r100' /><a href='#f100' class='c011'><sup>[100]</sup></a> +him and beheld a booth wherein a man was turning out Katífah-cakes<a id='r100' href='#f100' class='c011'><sup>[100]</sup></a> and he was pleased to admire his dexterity to such degree that, returning to the Palace, he sent him one of his Eunuchs with the message, “The Prince of True Believers requireth of thee @@ -2199,14 +2197,14 @@ Fakirs and the paupers. But when all the gold with her had making for the Palace; and, the day being sultry, drowthiness befel the young lady. So she said to her companion, “O mother mine, I am athirst and want a draught of water to drink;” and -said the other, “We will call aloud to the Water-carrier<a id='r101' /><a href='#f101' class='c011'><sup>[101]</sup></a> who shall +said the other, “We will call aloud to the Water-carrier<a id='r101' href='#f101' class='c011'><sup>[101]</sup></a> who shall give thee thy need.” Replied the Princess, “Drinking from the Waterman’s jar will not be pleasant to my heart; nor will I touch -it, for ’tis like the whore<a id='r102' /><a href='#f102' class='c011'><sup>[102]</sup></a> whereinto some man goeth every hour: +it, for ’tis like the whore<a id='r102' href='#f102' class='c011'><sup>[102]</sup></a> whereinto some man goeth every hour: let the draught of water be from a private house and suffer that it be given by way of kindness.” Hereupon the old woman looked in front of her and saw a grand gateway with a door of sandalwood -over which a lamp hung by a silken cord<a id='r103' /><a href='#f103' class='c011'><sup>[103]</sup></a> and a curtain was +over which a lamp hung by a silken cord<a id='r103' href='#f103' class='c011'><sup>[103]</sup></a> and a curtain was drawn across it and it had two benches of marble, the whole under the charge of a goodly concierge. Then quoth she, “From this house I will ask a drink for thee.” So the two women went @@ -2221,10 +2219,10 @@ replied, “With love and goodwill;” and going within brought out what was required and handed the cup to the old woman. She took it and passed it on to her mistress and the young lady turning her face to the wall raised her veil and drank her sufficiency without -showing a single feature.<a id='r104' /><a href='#f104' class='c011'><sup>[104]</sup></a> After this she returned the cup to +showing a single feature.<a id='r104' href='#f104' class='c011'><sup>[104]</sup></a> After this she returned the cup to <span class='pageno' id='Page_47'>47</span>the old woman who took it and handed it back to the young man saying, “Allah requite thee with all of weal, O my son!” whereto he -replied, “Health to you and healing!”<a id='r105' /><a href='#f105' class='c011'><sup>[105]</sup></a> And the two went their +replied, “Health to you and healing!”<a id='r105' href='#f105' class='c011'><sup>[105]</sup></a> And the two went their way and returned to the Palace and entered therein. On such wise fared it with these twain; but as regards the Caliph, when he had finished filling the pancakes, he ranged them in a large charger @@ -2264,9 +2262,9 @@ preserve!) that he will deign order me a largesse befitting the Fête wherewith I may buy sweetmeats for my wife and children.” The other replied, “Take this charger and wend thy ways therewith;” so the Watchman kissed his hand and carrying it off went home -and showed it to his wife. But she cried, “O thou miserable,<a id='r106' /><a href='#f106' class='c011'><sup>[106]</sup></a> +and showed it to his wife. But she cried, “O thou miserable,<a id='r106' href='#f106' class='c011'><sup>[106]</sup></a> whence gottest thou this charger: hast thou wilfully stolen it or -suddenly snatched it?”<a id='r107' /><a href='#f107' class='c011'><sup>[107]</sup></a> Replied her mate, “This be the property +suddenly snatched it?”<a id='r107' href='#f107' class='c011'><sup>[107]</sup></a> Replied her mate, “This be the property of the Emir Alaeddin, the Chamberlain (whom Allah preserve!), and he gave it to me as an alms-gift; so come hither all of you that we eat, for the pancakes look toothsome.” Rejoined @@ -2275,7 +2273,7 @@ and cates, for the worth must be some thirty to forty dirhams which we will lay out for the benefit of the little ones.” He retorted, “O woman, suffer us eat of this food wherewith the Almighty would feed us;” but she fell to wailing and crying out, “We will not -taste thereof while the children lack caps and slippers.”<a id='r108' /><a href='#f108' class='c011'><sup>[108]</sup></a> And +taste thereof while the children lack caps and slippers.”<a id='r108' href='#f108' class='c011'><sup>[108]</sup></a> And she prevailed over him with her opinion, for indeed women are <span class='pageno' id='Page_49'>49</span>mostly the prevailers. So taking up the charger he fared with it to the market-place and gave it for sale to a broker, and the man @@ -2320,7 +2318,7 @@ Chamberlain rejoined, “Hearkening and obeying Allah and then the Commander of the Faithful!” After this they bore him to the Palace of the Caliphate and an Emir of them put forth his hand to the Chamberlain’s coat and tare it and rent his -turband adown his neck saying, “O Alaeddin,<a id='r109' /><a href='#f109' class='c011'><sup>[109]</sup></a> this is the behest +turband adown his neck saying, “O Alaeddin,<a id='r109' href='#f109' class='c011'><sup>[109]</sup></a> this is the behest of the Prince of True Believers who hath enjoined that we do with thee on such wise and we despoil thy house: yet there is bread and salt between us albe we must do as we are bidden, for @@ -2365,7 +2363,7 @@ to do alms-deeds, and thou durst display thy features to this fellow when thou drankest water at his hand!” Hereat she turned her towards Alaeddin and replied, “Thou see my face! Nay, this is but a lie that may work my death.” He rejoined, -“The Reed-pen wrote what ’twas bidden write!<a id='r110' /><a href='#f110' class='c011'><sup>[110]</sup></a> I designed to +“The Reed-pen wrote what ’twas bidden write!<a id='r110' href='#f110' class='c011'><sup>[110]</sup></a> I designed to say:—Verily I beheld naught of her and my tongue ran as it did the sooner to end our appointed life-term.” Then having set the twain upon the rug of blood the Sworder bound their hands @@ -2375,7 +2373,7 @@ Commander of the Faithful;” and Harun cried, “Smite!” Then the Headsman paced around them a second time saying, “By leave of the Commander of the Faithful,” and Harun again cried, “Smite!” But when the executioner did in like manner for the -third and last time<a id='r111' /><a href='#f111' class='c011'><sup>[111]</sup></a> quoth he to Alaeddin, “Hast thou haply in +third and last time<a id='r111' href='#f111' class='c011'><sup>[111]</sup></a> quoth he to Alaeddin, “Hast thou haply in heart aught of regret or requirement that I may fulfil it to thee? Ask of me anything save release, ere the Commander of the Faithful say the word and forthright thy head fall before thy @@ -2395,30 +2393,30 @@ miracles;” and the Caliph retorted, “After the third day, an I see not as thou sayest I will assuredly smite thy neck;” and bade them bear him back to gaol. But when the appointed term ended, the Caliph sprang up and in his impatience to see what -would befal him donned a dress distinctive of his new calling,<a id='r112' /><a href='#f112' class='c011'><sup>[112]</sup></a> -and thrusting his feet into coarse shoon and high of heel<a id='r113' /><a href='#f113' class='c011'><sup>[113]</sup></a> and -<span class='pageno' id='Page_53'>53</span>binding about his brows a honey-coloured turband<a id='r114' /><a href='#f114' class='c011'><sup>[114]</sup></a> he hent in -hand a pellet-bow<a id='r115' /><a href='#f115' class='c011'><sup>[115]</sup></a> and slung its case over his shoulders: he also +would befal him donned a dress distinctive of his new calling,<a id='r112' href='#f112' class='c011'><sup>[112]</sup></a> +and thrusting his feet into coarse shoon and high of heel<a id='r113' href='#f113' class='c011'><sup>[113]</sup></a> and +<span class='pageno' id='Page_53'>53</span>binding about his brows a honey-coloured turband<a id='r114' href='#f114' class='c011'><sup>[114]</sup></a> he hent in +hand a pellet-bow<a id='r115' href='#f115' class='c011'><sup>[115]</sup></a> and slung its case over his shoulders: he also took gold in pouch and thus equipped he left the palace. Then, as he roamed about the lanes of Baghdad and her highways, giving alms and saying in his mind, “Haply may I sight the wonder which the Chamberlain Alaeddin announced to me,” it befel about mid-forenoon (and he still walking) that behold, a man -came forth from the Kaysaríyah<a id='r116' /><a href='#f116' class='c011'><sup>[116]</sup></a> or chief mart of the merchants +came forth from the Kaysaríyah<a id='r116' href='#f116' class='c011'><sup>[116]</sup></a> or chief mart of the merchants crying aloud, “This be a marvel, nay a miracle of miracles.” So the Caliph questioned him saying, “What be this wonder thou hast seen?” and he answered, “Within yon Kaysariyah is a -woman who reciteth the Koran even as it was brought down,<a id='r117' /><a href='#f117' class='c011'><sup>[117]</sup></a> +woman who reciteth the Koran even as it was brought down,<a id='r117' href='#f117' class='c011'><sup>[117]</sup></a> and albeit she have not ceased declaiming from the hour of the dawn-prayer until this time, yet hath none given her a single -dirham: no, nor even one mite;<a id='r118' /><a href='#f118' class='c011'><sup>[118]</sup></a> and what strangeness can be +dirham: no, nor even one mite;<a id='r118' href='#f118' class='c011'><sup>[118]</sup></a> and what strangeness can be stranger than this I tell thee?” The Caliph, hearing his words <span class='pageno' id='Page_54'>54</span>entered the mart wherein he descried an ancient dame sitting and reciting the Koran and she had well nigh reached the end thereof. He was charmed with the beauty of her lecture and stood there until she had finished it and had blessed the by-standers, but when he glanced round he saw nobody give her aught. So he thrust -his hand into his pouch saying in his mind, “Whatso<a id='r119' /><a href='#f119' class='c011'><sup>[119]</sup></a> of coin +his hand into his pouch saying in his mind, “Whatso<a id='r119' href='#f119' class='c011'><sup>[119]</sup></a> of coin remaineth in purse shall go to this woman.” And he designed to gift her with the gold when suddenly the old dame sprang from her seat and going to a merchant’s shop took seat beside the man @@ -2432,7 +2430,7 @@ her aught until I see what work is wrought by these twain.” The trader then followed the old woman to her home wherein both, youth and crone, entered and the Caliph who pursued them also went in privily and took his station at a stead whence he could -see without being seen.<a id='r120' /><a href='#f120' class='c011'><sup>[120]</sup></a> Then lo and behold! the old trot called +see without being seen.<a id='r120' href='#f120' class='c011'><sup>[120]</sup></a> Then lo and behold! the old trot called to her daughter who came forth from the bower wherein she was, and the Caliph looking at this young lady owned that he had never sighted amongst his women aught fairer than this, a model @@ -2467,7 +2465,7 @@ his heart. But the young lady had not upon her clothes enough for concealment, and here and there her body showed bare; so when she came forth and espied the young man standing by the old woman she withdrew into her bower and said to her mother, -“Allah requite<a id='r121' /><a href='#f121' class='c011'><sup>[121]</sup></a> thee for that thou hast done. How can it be +“Allah requite<a id='r121' href='#f121' class='c011'><sup>[121]</sup></a> thee for that thou hast done. How can it be allowed thee by the Almighty to set me in this state before a stranger?” “Hold thy peace,” said her parent; “man is allowed to look, and if he have any art or part in the object looked at ’tis @@ -2488,7 +2486,7 @@ send me forth to beg; but do thou take of me a thousand dinars, and upon me be the arraying of the house and the maiden’s raiment for another thousand; so will I do business and trade with the remainder.” But the crone sware to him by Allah the -Almighty,<a id='r122' /><a href='#f122' class='c011'><sup>[122]</sup></a> that an the four thousand failed of a single gold piece +Almighty,<a id='r122' href='#f122' class='c011'><sup>[122]</sup></a> that an the four thousand failed of a single gold piece he should never see of the damsel a single hair. He replied, “I have no power thereto and—good day to both of you;” and he made for the door, but the Caliph forewent him to the street and @@ -2500,10 +2498,10 @@ trader who went forth hence sent me to say that he hath no intent to wed,” and she rejoined, “On this mind the man hied away from us.” Then quoth the Caliph, “I will marry the maid, and by me is all thou canst desire of gold and what not.” She retorted, “O -Robber,<a id='r123' /><a href='#f123' class='c011'><sup>[123]</sup></a> all I see upon thee is not worth two hundred dirhams: +Robber,<a id='r123' href='#f123' class='c011'><sup>[123]</sup></a> all I see upon thee is not worth two hundred dirhams: whence then canst thou procure four thousand dinars?” Quoth <span class='pageno' id='Page_57'>57</span>he, “Hast thou grapes to sell, or wishest thou only to breed a -quarrel between me and the vineyard-keeper?”<a id='r124' /><a href='#f124' class='c011'><sup>[124]</sup></a> and quoth she, +quarrel between me and the vineyard-keeper?”<a id='r124' href='#f124' class='c011'><sup>[124]</sup></a> and quoth she, “Doubtless I have and hold the grapes.” “Then, I possess all thou canst desire,” said he, and said she, “Then, we will wed thee when thou shalt have weighed out the gold.” The Caliph cried, @@ -2515,7 +2513,7 @@ Kazi be content to come at thy bidding?” The Commander of the Faithful laughed at these words and said, “Do thou go without danger and bid him bring his ink-case and pens and paper.” So she went off saying to herself, “Verily, an the Judge accompany -me, this my son-in-law must be a Captain of Robbers.”<a id='r125' /><a href='#f125' class='c011'><sup>[125]</sup></a> But when +me, this my son-in-law must be a Captain of Robbers.”<a id='r125' href='#f125' class='c011'><sup>[125]</sup></a> But when at last she arrived at the Kazi’s mansion she saw him sitting in the middle of the room and surrounded by doctors of divinity and a host of learned wights: so she feared to enter, and fell to looking @@ -2540,14 +2538,14 @@ me,” whilst all present asked him, “O our lord, whither away?” and he, answering them “A need hath suddenly occurred,” went forth. Then quoth the crone in her mind, “Hapless the Kazi who is a pleasant person, haply this son-in-law of mine hath given him to -drink of clotted gore<a id='r126' /><a href='#f126' class='c011'><sup>[126]</sup></a> by night in some place or other and the +drink of clotted gore<a id='r126' href='#f126' class='c011'><sup>[126]</sup></a> by night in some place or other and the poor man hath yet a fear of him; otherwise what is the worth of this Robber that the Judge should hie to his house?” When they -reached the door, the Kazi bade the ancient dame precede him;<a id='r127' /><a href='#f127' class='c011'><sup>[127]</sup></a> +reached the door, the Kazi bade the ancient dame precede him;<a id='r127' href='#f127' class='c011'><sup>[127]</sup></a> so she went in and called to him and he on entering saw the Caliph seated at the head of the chamber. He would have kissed ground but Harun signed to him silence with a wink; so he made his -salam and sat him down saying, “’Tis well,<a id='r128' /><a href='#f128' class='c011'><sup>[128]</sup></a> O my lord, what may +salam and sat him down saying, “’Tis well,<a id='r128' href='#f128' class='c011'><sup>[128]</sup></a> O my lord, what may be thy want?” The Prince of True Believers replied, “I desire thou marry me to the daughter of this ancient dame, so do thou write out the writ.” Hereupon the Judge asked the assent of the @@ -2560,11 +2558,11 @@ the writ upon the skirt of his Farajiyah-robe for in his agitation he had forgotten to bring paper, and he set down the name of the Sovran and his father and his grandfather without question for that he knew them well; after which he enquired of the old -woman her daughter’s name<a id='r129' /><a href='#f129' class='c011'><sup>[129]</sup></a> and that of her sire and grandsire. -She wailed and cried, “Why and wherefore?<a id='r130' /><a href='#f130' class='c011'><sup>[130]</sup></a> Oh miserable that +woman her daughter’s name<a id='r129' href='#f129' class='c011'><sup>[129]</sup></a> and that of her sire and grandsire. +She wailed and cried, “Why and wherefore?<a id='r130' href='#f130' class='c011'><sup>[130]</sup></a> Oh miserable that we are! Had her father been living how would this Robber have availed to stand at our door, much less to marry here? but ’twas -Death that did with us this deed.” “Allah bless the wronged,”<a id='r131' /><a href='#f131' class='c011'><sup>[131]</sup></a> +Death that did with us this deed.” “Allah bless the wronged,”<a id='r131' href='#f131' class='c011'><sup>[131]</sup></a> quoth the Kazi and busied himself with writing out the writ; but whatever question he put to the crone, she wailed in reply and buffeted her cheeks, whilst the Judge wagged his head and his @@ -2592,17 +2590,17 @@ upon his throne bade summon marble-cutters and carpenters and plasterers and house-painters. Then, as they came to the presence and kissed ground and blessed him and prayed for the permanence of his empire, he had them thrown and bade administer to them a -bastinado of two hundred sticks a head.<a id='r132' /><a href='#f132' class='c011'><sup>[132]</sup></a> And when they prayed +bastinado of two hundred sticks a head.<a id='r132' href='#f132' class='c011'><sup>[132]</sup></a> And when they prayed for mercy and said to him, “O our lord, the Commander of the Faithful, what be our crime?” he said to the artizans, “The -hall such-and-such in the Darb-al-Záji,<a id='r133' /><a href='#f133' class='c011'><sup>[133]</sup></a> do ye wot it well?” They +hall such-and-such in the Darb-al-Záji,<a id='r133' href='#f133' class='c011'><sup>[133]</sup></a> do ye wot it well?” They replied, “Yes,” and he resumed, “I desire that ye fare thither forthright and ye repair the walls with marble-slabs and should mid-afternoon come on and ye leave unfinished a place as big as a man’s palm, I will hack off your hands and place them in lieu thereof.” “O Prince of True Believers,” asked they, “how shall we -do seeing that we have no marble?”<a id='r134' /><a href='#f134' class='c011'><sup>[134]</sup></a> He answered, “Take it from -the government stores<a id='r135' /><a href='#f135' class='c011'><sup>[135]</sup></a> and collect each and every stone-cutter in +do seeing that we have no marble?”<a id='r134' href='#f134' class='c011'><sup>[134]</sup></a> He answered, “Take it from +the government stores<a id='r135' href='#f135' class='c011'><sup>[135]</sup></a> and collect each and every stone-cutter in Baghdad. But do you all bear in mind that, if the household enquire who sent you, ye must reply, Thy son-in-law; and should they demand, What is his craft, say, We ken not; and when they require @@ -2611,7 +2609,7 @@ shall speak aught beyond this him will I crucify.” So the master-mason went forth and gathered together the stone-cutters and took marble and ashlar from the stores and set the material on the backs of beasts with all other needs and he repaired to the -hall,<a id='r136' /><a href='#f136' class='c011'><sup>[136]</sup></a> and entered with his company. Hereat the old woman asked +hall,<a id='r136' href='#f136' class='c011'><sup>[136]</sup></a> and entered with his company. Hereat the old woman asked “What is’t ye want?” “We would slab the floors and walls of this dwelling with marble!” “And who was it sent you?” “Thy son-in-law!” “And what may be his business?” “We @@ -2632,19 +2630,19 @@ marble-cutters never to divulge his dignity or even his name other than Al-Bundukani. So the chief Carpenter went and, gathering his craftsmen, took planks and nails and all his needs, after which they repaired to the lodging and entered, and setting -up their scaffoldings<a id='r137' /><a href='#f137' class='c011'><sup>[137]</sup></a> fell to work while the head man marked off +up their scaffoldings<a id='r137' href='#f137' class='c011'><sup>[137]</sup></a> fell to work while the head man marked off a task for each hand. But the crone was consterned and cried to the men, “And why? Who hath sent you?” “Thy son-in-law!” “And what may be his trade?” “We know not.” “Then what <span class='pageno' id='Page_62'>62</span>may be his name?” “Al-Bundukani.” So they pushed on their work, each urging his fellow, whilst the old woman well-nigh waxed -Jinn-mad,<a id='r138' /><a href='#f138' class='c011'><sup>[138]</sup></a> and said to herself, “This my son-in-law, the Robber, +Jinn-mad,<a id='r138' href='#f138' class='c011'><sup>[138]</sup></a> and said to herself, “This my son-in-law, the Robber, is naught save a viceroy of the Jánn; and all this is of their fear, so that none dareth or deemeth it safe to disclose the craft or even the name of him, so much do they hold him in awe.” Lastly, the Caliph bade the plasterers and house-painters call a meeting of their brother-craftsmen and go to the government stores and -thence take all their requirements of quicklime and hemp<a id='r139' /><a href='#f139' class='c011'><sup>[139]</sup></a> and so +thence take all their requirements of quicklime and hemp<a id='r139' href='#f139' class='c011'><sup>[139]</sup></a> and so forth; and lastly, charging them as he had charged the others who forewent them, he said, “As soon as the Izán of mid-afternoon prayer shall be cried, if any one of you shall have left in @@ -2671,7 +2669,7 @@ son-in-law his name and his craft?” Thereupon quoth the wight addressed, “No man hath power to speak out, otherwise his life is lost;” and she repeated to herself, “Indeed he is none but a mighty Robber, for that the Moslems one and all dread him and -his mischief.”<a id='r140' /><a href='#f140' class='c011'><sup>[140]</sup></a> Now when mid-afternoon came, the artizans +his mischief.”<a id='r140' href='#f140' class='c011'><sup>[140]</sup></a> Now when mid-afternoon came, the artizans had done the whole of their work; so they donned their outer dresses and went forth intending for the Commander of the Faithful, Harun the Orthodox. And when they entered all kissed @@ -2686,7 +2684,7 @@ of brass and all such necessaries for the household; and to this he added two baskets containing body-raiment and kimcob or gold cloth and stuffs inworked and studded with gems; also jewellery and precious stones, pearls and what not: nor did he forget a -coffer containing the eight thousand pieces of gold.<a id='r141' /><a href='#f141' class='c011'><sup>[141]</sup></a> Then he +coffer containing the eight thousand pieces of gold.<a id='r141' href='#f141' class='c011'><sup>[141]</sup></a> Then he sent them upon their errand, saying, “Take up all this and bear it to such a house in the Darb al-Zaji and make it over to the ancient dame who owneth the hall; and when she asketh, Who @@ -2711,7 +2709,7 @@ as for him, he hath much business yet will he come to you what time the folk sleep.” “Yes, indeed,” quoth she to herself, “Robbers never do come save by night.” And when the Hammals went their ways the old woman fared forth to her neighbours and -summoned them to assist her in ranging the furniture and <em>vaiselle</em>;<a id='r142' /><a href='#f142' class='c011'><sup>[142]</sup></a> +summoned them to assist her in ranging the furniture and <em>vaiselle</em>;<a id='r142' href='#f142' class='c011'><sup>[142]</sup></a> so they gathered together and entered; and, when they beheld what had befallen, their eyes were dazed and dazzled by seeing the restoration of the hall and by the stuffs and vases therein. So @@ -2740,8 +2738,8 @@ themselves to dressing the bride; and they brought her a tirewoman and robed her in the finest robes and raiment and prepared her and adorned her with the choicest ornaments. And while they did thus behold, up came other porters carrying -crates of meat, such as pigeon-poults and poultry, Katás,<a id='r143' /><a href='#f143' class='c011'><sup>[143]</sup></a> -<span class='pageno' id='Page_66'>66</span>and quails,<a id='r144' /><a href='#f144' class='c011'><sup>[144]</sup></a> lambs and butcher’s meat, clarified butter and +crates of meat, such as pigeon-poults and poultry, Katás,<a id='r143' href='#f143' class='c011'><sup>[143]</sup></a> +<span class='pageno' id='Page_66'>66</span>and quails,<a id='r144' href='#f144' class='c011'><sup>[144]</sup></a> lambs and butcher’s meat, clarified butter and other cooking material, with all manner of edibles and delicacies such as sugar and Halwá-confections and the like thereof. The Hammals then said to the household, “Take ye @@ -2774,7 +2772,7 @@ moreover that the bridegroom had sent them of stuffs and jewellery <span class='pageno' id='Page_67'>67</span>a matter beyond count or compute. Hearing this report he found the matter grievous on him and the fire of envy flamed in his heart and he said to himself, “Naught remaineth to me except that I -wend me to the Wálí<a id='r145' /><a href='#f145' class='c011'><sup>[145]</sup></a> and tempt him with promises and thereby +wend me to the Wálí<a id='r145' href='#f145' class='c011'><sup>[145]</sup></a> and tempt him with promises and thereby work the ruin of this robber and take the damsel to myself.” With these words he rose up sans stay or delay and, going to the Chief of Police related to him all that occurred and promised him a @@ -2784,9 +2782,9 @@ rejoiced and replied, “Be patient until after supper-tide when the thief shall have returned home and we will go and catch him and thou shalt carry away the young lady.” So the trader blessed him and took himself off and waited at home until it was supper-time -and the streets were void of folk. Presently Názúk<a id='r146' /><a href='#f146' class='c011'><sup>[146]</sup></a> the Wali +and the streets were void of folk. Presently Názúk<a id='r146' href='#f146' class='c011'><sup>[146]</sup></a> the Wali mounted horse with four hundred headsmen and smiters of the -sword, link-boys and low fellows,<a id='r147' /><a href='#f147' class='c011'><sup>[147]</sup></a> bearing cressets and paper-lanthorns +sword, link-boys and low fellows,<a id='r147' href='#f147' class='c011'><sup>[147]</sup></a> bearing cressets and paper-lanthorns under four head constables and rode to the house of the old woman. Now all the gossips had departed to their abodes and were dispersed, nor did one of them remain behind; but the household @@ -2797,17 +2795,17 @@ heard by those within the hall and the ancient dame sprang up and went to the entrance, whence she espied gleams of light athwart the door-chinks and when she looked out of the window she saw the Wali and his merry men crowding the street till the way was -<span class='pageno' id='Page_68'>68</span>cut. Now the Chief had a lieutenant Shamámah<a id='r148' /><a href='#f148' class='c011'><sup>[148]</sup></a> hight, which +<span class='pageno' id='Page_68'>68</span>cut. Now the Chief had a lieutenant Shamámah<a id='r148' href='#f148' class='c011'><sup>[148]</sup></a> hight, which was a meeting-place of ill manners and morals; for naught was dearer to him save the straitening of a Moslem, nor was there upon his body a single hair which affected or aided the veiling of -Allah.<a id='r149' /><a href='#f149' class='c011'><sup>[149]</sup></a> Brief he was, even as the poet said:—</p> +Allah.<a id='r149' href='#f149' class='c011'><sup>[149]</sup></a> Brief he was, even as the poet said:—</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> <div class='line'>Whoreson and child of thousand pagans twain; ✿ Son of the Road to lasting sin and bane;</div> - <div class='line'>The Lord of Ruth ne’er grew him e’en a hair ✿ Was not with this or that of contact fain!<a id='r150' /><a href='#f150' class='c011'><sup>[150]</sup></a></div> + <div class='line'>The Lord of Ruth ne’er grew him e’en a hair ✿ Was not with this or that of contact fain!<a id='r150' href='#f150' class='c011'><sup>[150]</sup></a></div> </div> </div> </div> @@ -2817,7 +2815,7 @@ the opportunity of saying, “O Emir, what booteth our standing idle in this stead? Better ’twere that we break down the door and rush in upon them and snatch what we want and loot all the stuffs in the house.” Hereat came forward another lieutenant who was -called Hasan<a id='r151' /><a href='#f151' class='c011'><sup>[151]</sup></a>—the Handsome—for that his face was fair and his +called Hasan<a id='r151' href='#f151' class='c011'><sup>[151]</sup></a>—the Handsome—for that his face was fair and his works were fairer and he was a meeting-place of fairest deeds; and the same was wont to stand at the Wali’s door as a symbol of ruth to mankind. So he came forward and said, “O Emir, this @@ -2833,7 +2831,7 @@ to be as reported, then the Emir’s opinion shall prevail.” All this they said. Hereat she dried up with dread and affright and going within acquainted her daughter with what had occurred and ended with, “The Wali still is standing at the door.” The young -lady was sore terrified and said to her mother, “Do thou bar<a id='r152' /><a href='#f152' class='c011'><sup>[152]</sup></a> the +lady was sore terrified and said to her mother, “Do thou bar<a id='r152' href='#f152' class='c011'><sup>[152]</sup></a> the entrance till Allah haply deign bring us comfort.” So the old woman fared forth and bolted and barred it yet more straitly; and when they knocked a second time she acknowledged the rap by @@ -2855,7 +2853,7 @@ was doing. This is how it fared with them; but as concerneth the Caliph, when the folk had finished crowding the streets he disguised himself and hending in hand his pellet-bow and slinging his sword over his shoulder he went forth intending for his bride. But when -reaching the head of the street he saw lanthorns and stir of crowd<a id='r153' /><a href='#f153' class='c011'><sup>[153]</sup></a>: +reaching the head of the street he saw lanthorns and stir of crowd<a id='r153' href='#f153' class='c011'><sup>[153]</sup></a>: so he approached to look and he espied the Wali and his men with the merchant standing by the Chief’s side together with the lieutenants, all save one shouting, “Break down the door and rush @@ -2871,7 +2869,7 @@ Shamamah came up and cried out, “O Hasan, it ill becometh thee to stand at the Wali’s door: better ’twere for thee to sit on the witness-bench; for none should be gate-keepers to a head policeman save they who have abandoned good deeds and who -devour ordure<a id='r154' /><a href='#f154' class='c011'><sup>[154]</sup></a> and who ape the evil practices of the populace.” +devour ordure<a id='r154' href='#f154' class='c011'><sup>[154]</sup></a> and who ape the evil practices of the populace.” All this and the Caliph overheard the fellow’s words and said to himself, “’Tis well! I will indeed gladden thee, O Accurst.” Then he turned and espied a street which was no thoroughfare, @@ -2880,7 +2878,7 @@ wherein was his bride; so he went up to it and behold, its gateway showed a curtain drawn across and a lamp hung up and an Eunuch sitting upon the door-bench. Now this was the mansion of a certain noble who was lord over a thousand of his peers and his -name was the Emir Yúnas<a id='r155' /><a href='#f155' class='c011'><sup>[155]</sup></a>: he was an angry man and a violent; +name was the Emir Yúnas<a id='r155' href='#f155' class='c011'><sup>[155]</sup></a>: he was an angry man and a violent; and on the day when he had not bastinado’d some wight he would not break his fast and loathed his meat for the stress of his ill-stomach. But when the Eunuch saw the Caliph he cried out at @@ -2900,9 +2898,9 @@ excessive rage that his soul was like to leave his body and he cried out saying, “Since the man addressed thee as ‘ill-omened slave,’ and thou art my chattel, I therefore am servile and of evil-omen. But indeed I will show him his solace!” He then sprang to his -feet and hent in hand a file-wrought mace<a id='r156' /><a href='#f156' class='c011'><sup>[156]</sup></a> studded with fourteen +feet and hent in hand a file-wrought mace<a id='r156' href='#f156' class='c011'><sup>[156]</sup></a> studded with fourteen spikes, wherewith had he smitten a hill he had shivered it; and -then he went forth into the street muttering, “I ill-omened!”<a id='r157' /><a href='#f157' class='c011'><sup>[157]</sup></a> +then he went forth into the street muttering, “I ill-omened!”<a id='r157' href='#f157' class='c011'><sup>[157]</sup></a> But the Caliph seeing him recognised him straitway and cried, “Yunas!” whereat the Emir knew him by his voice, and casting the mace from his hand kissed ground and said “’Tis well, O @@ -2927,7 +2925,7 @@ the dwelling of the bride was but a narrow lane; whereupon quoth the Caliph, “O Yunas, I would find a place whence I can look down upon these women.” “There is no other way,” quoth the other, “save herefrom; and, if thou desire, I will fetch thee a -ladder<a id='r158' /><a href='#f158' class='c011'><sup>[158]</sup></a> and plant it in such wise that thou canst pass across.” +ladder<a id='r158' href='#f158' class='c011'><sup>[158]</sup></a> and plant it in such wise that thou canst pass across.” “Do so,” rejoined the other, and the Emir bringing a ladder disposed it after bridge fashion that the Caliph crossed over the lane to the house on the other side. Then quoth he, “Go sit thee @@ -2935,7 +2933,7 @@ in thy stead, and when I want thee I will call.” Yunas did as he was bidden and remained on the watch for his lord’s summons. But the Prince of True Believers walked over the terrace-roof with the lightest tread and not audible, lest his footsteps frighten the -inmates, till he came to the parapet<a id='r159' /><a href='#f159' class='c011'><sup>[159]</sup></a> and looking adown therefrom +inmates, till he came to the parapet<a id='r159' href='#f159' class='c011'><sup>[159]</sup></a> and looking adown therefrom upon the hall he saw a site like the Garden of Paradise which had been newly pranked and painted, whilst the lighted wax-candles and candelabra showed the young lady, the bride, sitting upon her @@ -2954,7 +2952,7 @@ poet saith:—</p> <div class='line'><span class='pageno' id='Page_73'>73</span>And the forelock-falls on the brow of her ✿ Death-doom to the World and the Faith decree;</div> <div class='line'>And she shames the branchlet of Basil when ✿ She paces the Garden so fair and free.</div> <div class='line'>An water doubted her soft sweet gait ✿ She had glided with water o’er greenery:</div> - <div class='line'>When she walketh the world like the Húr al-Ayn<a id='r160' /><a href='#f160' class='c011'><sup>[160]</sup></a> ✿ By the tongue of looks to her friends say we:—</div> + <div class='line'>When she walketh the world like the Húr al-Ayn<a id='r160' href='#f160' class='c011'><sup>[160]</sup></a> ✿ By the tongue of looks to her friends say we:—</div> <div class='line'>“O Seeker, an soughtest the heart of me ✿ Heart of other thou never hadst sought for thee:</div> <div class='line'>O lover, an filled thee my love thou ne’er ✿ ’Mid lovers hadst dealt me such tyranny.”</div> <div class='line'>Praise Him who made her an idol for man ✿ And glory to Him who to her quoth “BE!”</div> @@ -2964,7 +2962,7 @@ poet saith:—</p> <p class='c000'>The Caliph was astonishment-struck at what he sighted of her beauty and loveliness whilst her mother stood before her saying, -“O my child, how shall be our case with these tyrants,<a id='r161' /><a href='#f161' class='c011'><sup>[161]</sup></a> especially +“O my child, how shall be our case with these tyrants,<a id='r161' href='#f161' class='c011'><sup>[161]</sup></a> especially we being women and sans other recourse save Allah Almighty? Would Heaven I wot whence came to us this Robber who, had thy sire been on life, would have been far from able to stand at the @@ -2972,7 +2970,7 @@ door. But this is the doom of Destiny upon us by God’s will.” Replied the young lady, “O mother mine, and how long wilt thou put me to shame for this young man and call him ‘Robber,’ this whom the Almighty hath made my portion; and haply had he -been a good man and no thief he had been given to some other?<a id='r162' /><a href='#f162' class='c011'><sup>[162]</sup></a> +been a good man and no thief he had been given to some other?<a id='r162' href='#f162' class='c011'><sup>[162]</sup></a> <span class='pageno' id='Page_74'>74</span>However he is my lot, and lauds to the Lord and gratitude for that He hath bestowed and made my portion.” When the ancient dame heard these words she pursued, “I hope to Heaven, O my @@ -2981,7 +2979,7 @@ sore I fear they will seize him and do him a harm and well-away for his lost youthtide!” All this took place between mother and daughter whilst the Caliph stood upon the terrace-roof listening to their say and presently he picked up a pebble the size -of a vetchling<a id='r163' /><a href='#f163' class='c011'><sup>[163]</sup></a> and, setting it between his thumb and forefinger, +of a vetchling<a id='r163' href='#f163' class='c011'><sup>[163]</sup></a> and, setting it between his thumb and forefinger, jerked it at the wax candle which burned before the young lady and extinguished the light. “Who put out yon taper?” cried the old woman, “and left the others afire?” and so saying she @@ -3020,7 +3018,7 @@ way of food?” The ancient dame cried, “And what food shall go down grateful to thy stomach and pleasant when the police are at the door?” and he replied, “Bring me what ye have and fear not.” So she arose and served up to him whatso remained of meat and -sweetmeat and he fell to morselling<a id='r164' /><a href='#f164' class='c011'><sup>[164]</sup></a> them with mouthfuls and +sweetmeat and he fell to morselling<a id='r164' href='#f164' class='c011'><sup>[164]</sup></a> them with mouthfuls and soothing them with soft words till they had their sufficiency of victual, after which she, the mother-in-law, removed the tray. Meanwhile the Chief of Police and his varlets stood shouting at @@ -3030,7 +3028,7 @@ go thou forth to them and place it in the Wali’s hands. An he ask thee, Who is the owner of this signet? answer thou, Here is he with me; and if he enquire of thee, What doth he wish and what may he want? do thou reply, He requireth a ladder of four -rungs and its gear, not forgetting a bundle of rods;<a id='r165' /><a href='#f165' class='c011'><sup>[165]</sup></a> also do thou, +rungs and its gear, not forgetting a bundle of rods;<a id='r165' href='#f165' class='c011'><sup>[165]</sup></a> also do thou, O man, enter with four of thy lieutenants and see what else he demandeth.” When the ancient dame heard this from him she exclaimed, “And doth the Wali also dread thee or fear this seal-ring? @@ -3048,7 +3046,7 @@ open it wholly but only a little so as to give them the signet; then if they hearken to what saith this Robber ’tis well, otherwise I will keep the bolt fastened as it was.” Presently she went forward and addressed the watch saying, “What is it ye want?” and Shamamah -cried in reply, “O ill-omened old baggage, O rider of the jar,<a id='r166' /><a href='#f166' class='c011'><sup>[166]</sup></a> O +cried in reply, “O ill-omened old baggage, O rider of the jar,<a id='r166' href='#f166' class='c011'><sup>[166]</sup></a> O consorter of thieves, we want the robber who is in thy house that we may take him and strike off his hand and his foot; and thou shalt see what we will do with thee after that.” She shrank from @@ -3075,17 +3073,17 @@ wan and his limbs quaked with fear. “What is to do with thee?” asked Shamamah, and the other answered, “Take and look!” The man hent the ring in hand and coming forward to the light read what was on it and understood that it was the signet of the -Vicar of Allah. So a colick<a id='r167' /><a href='#f167' class='c011'><sup>[167]</sup></a> attacked his entrails and he would -have spoken but he could stammer only “Bí, Bí, Bí”<a id='r168' /><a href='#f168' class='c011'><sup>[168]</sup></a> whereupon +Vicar of Allah. So a colick<a id='r167' href='#f167' class='c011'><sup>[167]</sup></a> attacked his entrails and he would +have spoken but he could stammer only “Bí, Bí, Bí”<a id='r168' href='#f168' class='c011'><sup>[168]</sup></a> whereupon quoth the Master of Police, “The rods of Allah are descending upon us, O accurst, O son of a sire accurst: all this is of thy dirty -dealing and thy greed of gain: but do thou address thy creditor<a id='r169' /><a href='#f169' class='c011'><sup>[169]</sup></a> +dealing and thy greed of gain: but do thou address thy creditor<a id='r169' href='#f169' class='c011'><sup>[169]</sup></a> and save thyself alive.” Hereat quoth Shamamah, “O my lady, what dost thou require?” and quoth she to herself, “Indeed I am <span class='pageno' id='Page_78'>78</span>rejoiced for that they dread my son-in-law;” and presently she spoke aloud to him and said, “The lord of the seal-ring demandeth of thee a ladder of four rungs, a bundle of rods and cords and a -bag containing the required gear,<a id='r170' /><a href='#f170' class='c011'><sup>[170]</sup></a> also that the Wali and his four +bag containing the required gear,<a id='r170' href='#f170' class='c011'><sup>[170]</sup></a> also that the Wali and his four lieutenants go within to him.” He replied, “O my lady chief of this household, and where is he the owner of the signet?” “Here is he seated in the hall,” she replied and the Wali rejoined, “What @@ -3093,13 +3091,13 @@ was it he said to thee?” She then repeated the command about the Wali and the men and the bag, whereat he asked again concerning the whereabouts of the signet-owner and declared the gear to be ready, while all of them bepiddled their bag-trousers with -fear.<a id='r171' /><a href='#f171' class='c011'><sup>[171]</sup></a> Then the Wali and his four lieutenants, amongst whom was +fear.<a id='r171' href='#f171' class='c011'><sup>[171]</sup></a> Then the Wali and his four lieutenants, amongst whom was Shamamah the Accurst, entered the house, and the Caliph commanded lieutenant Hasan (knowing him for a kindly man of goodly ways and loath to injure his neighbour as proved by his opposing the harshness of Shamamah), saying, “Hie thee, O Hasan, and summon forthright Yunas the Emir of a thousand!” -So this lord came in all haste<a id='r172' /><a href='#f172' class='c011'><sup>[172]</sup></a> and was bidden to bastinado the +So this lord came in all haste<a id='r172' href='#f172' class='c011'><sup>[172]</sup></a> and was bidden to bastinado the Wali and Shamamah which he did with such good will that the nails fell from their toes; after which they were carried off and thrown into gaol. Then the Caliph largessed lieutenant @@ -3135,7 +3133,7 @@ and naught to eat. So had it not been that Almighty Allah favoured us with thyself, O Robber, we had been of the destroyed by famine and so forth.” “And wherefore did the Caliph plunder you?” asked he, “And what was the cause of his so doing?” -She answered,<a id='r173' /><a href='#f173' class='c011'><sup>[173]</sup></a> “My son was a Chamberlain of the Commander of +She answered,<a id='r173' href='#f173' class='c011'><sup>[173]</sup></a> “My son was a Chamberlain of the Commander of the Faithful, and one day as he was sitting in this our home two women asked him for a draught of water which he gave to them. Presently the elder brought him a porcelain charger full of @@ -3194,15 +3192,15 @@ replied, “Verily we were awe-struck by the majesty of the Prince of True Believers; but now at this hour we implore of the Commander of the Faithful his mercy upon his slave and chattel;” and so saying, they bared their heads and kissing the floor did humble -obeisance. He replied, “I have accepted<a id='r174' /><a href='#f174' class='c011'><sup>[174]</sup></a> your intercession on +obeisance. He replied, “I have accepted<a id='r174' href='#f174' class='c011'><sup>[174]</sup></a> your intercession on his account, and I have vouchsafed to him pardon; so hie ye to him and robe him with a sumptuous robe and bring him to me.” They did the bidding of their lord and led the youth to the presence where he kissed ground and prayed for the permanence of the Caliph’s rule; and the Sovran accepting this clothed him in a coat -whereon plates of gold were hammered<a id='r175' /><a href='#f175' class='c011'><sup>[175]</sup></a> and binding round his +whereon plates of gold were hammered<a id='r175' href='#f175' class='c011'><sup>[175]</sup></a> and binding round his head a turband of fine gauze with richly embroidered ends made -him Chief Lord of the Right<a id='r176' /><a href='#f176' class='c011'><sup>[176]</sup></a> and said to him, “Hie thee now to +him Chief Lord of the Right<a id='r176' href='#f176' class='c011'><sup>[176]</sup></a> and said to him, “Hie thee now to <span class='pageno' id='Page_82'>82</span>thy home!” Accordingly he blessed the Prince and went forth accompanied by all the Emirs who rode their blood-steeds, and the Knights fared with him and escorted him in procession, with @@ -3233,7 +3231,7 @@ lands of dreams?” But quoth she, “Nay, ’tis no vision but an absolute reality and ’twas all done by my son-in-law in a single day.” “And who may be my new brother-in-law?” he enquired, “and when didst thou give away my sister, and who married her -<span class='pageno' id='Page_83'>83</span>without my leave?”<a id='r177' /><a href='#f177' class='c011'><sup>[177]</sup></a> “Hold thy peace, O my son,” rejoined she, +<span class='pageno' id='Page_83'>83</span>without my leave?”<a id='r177' href='#f177' class='c011'><sup>[177]</sup></a> “Hold thy peace, O my son,” rejoined she, “but for him we had died of want and hunger!” “And what may be his calling?” the Emir asked, and she answered, “A Robber!” But when her son heard this he was like to choke with @@ -3241,7 +3239,7 @@ anger and he cried, “What degree hath this robber that he become my brother-in-law? Now by the tomb of my forbears I will assuredly smite his neck.” “Cast away from thee such wild talk,” cried she, “for the mischief of another is greater than thy mischief, -withal naught thereof availed him<a id='r178' /><a href='#f178' class='c011'><sup>[178]</sup></a> with a man who wrought all +withal naught thereof availed him<a id='r178' href='#f178' class='c011'><sup>[178]</sup></a> with a man who wrought all thou seest in half a day.” Then she related to her son what had befallen the Kazi and the Wali from the man and how he had bastinado’d the police, showing him as she spoke the blood @@ -3258,16 +3256,16 @@ was confounded at his case, so he asked her, “What may this man be styled and what may be his name?” She answered, “We are ignorant an he have any name or not, for however much we enquired of the marble-cutters and master artificers and handicraftsmen, -they told us only that his bye-name<a id='r179' /><a href='#f179' class='c011'><sup>[179]</sup></a> is Al-Bundukani +they told us only that his bye-name<a id='r179' href='#f179' class='c011'><sup>[179]</sup></a> is Al-Bundukani <span class='pageno' id='Page_84'>84</span>without letting us know any other. Moreover on like wise when he sent me to fetch the Kazi he bade me tell him that Al-Bundukani had summoned him.” Now when the Emir Alaeddin heard her name Al-Bundukani he knew that it was the Commander of the Faithful, nor could he prevent himself springing to his feet and kissing ground seven times; but as his mother -beheld this she laughed and cried, “O thou brawler,<a id='r180' /><a href='#f180' class='c011'><sup>[180]</sup></a> ’tis as if he +beheld this she laughed and cried, “O thou brawler,<a id='r180' href='#f180' class='c011'><sup>[180]</sup></a> ’tis as if he had met thee in the street and had given thee to drink a draught -of clotted blood, one beyond the common!<a id='r181' /><a href='#f181' class='c011'><sup>[181]</sup></a> What of thy brave +of clotted blood, one beyond the common!<a id='r181' href='#f181' class='c011'><sup>[181]</sup></a> What of thy brave words when anon thou saidst:—I will smite his neck?” “And dost thou know,” quoth he, “who may be the person thou so callest?” and quoth she, “Who may he be?” “The Commander @@ -3275,7 +3273,7 @@ of the Faithful, the Caliph Harun al-Rashid in person,” cried her son, “and what other could have done with the Kazi and the Wali and the rest what he did?” When she heard these words, she dried up with dread and cried, “O my son, set me in a place of -safety,<a id='r182' /><a href='#f182' class='c011'><sup>[182]</sup></a> for he will suffer me no longer to cumber the face of earth +safety,<a id='r182' href='#f182' class='c011'><sup>[182]</sup></a> for he will suffer me no longer to cumber the face of earth by reason of my often speaking at him; nor did I ever cease to address him as ‘Robber.’” Now whilst they were speaking behold, came up the Commander of the Faithful, whereat Alaeddin arose @@ -3290,7 +3288,7 @@ prayed for the permanency of his kingship, and he said to her, “Erewhiles thou girdest thy waist to aid me in stealing slaves’ shoon and now thou fliest from thy teacher?” She blushed for shame and exclaimed, “Pardon, O Commander of the Faithful,” and Harun -al-Rashid<a id='r183' /><a href='#f183' class='c011'><sup>[183]</sup></a> replied, “May Allah pardon the Past.” Presently he +al-Rashid<a id='r183' href='#f183' class='c011'><sup>[183]</sup></a> replied, “May Allah pardon the Past.” Presently he sent for the Princess, the daughter of the Chosroe and, summoning the Kazi, forthright divorced her and gave her in marriage to Alaeddin, his Chamberlain. Hereupon were spread bride-feasts @@ -3321,14 +3319,14 @@ who dieth not!</p> <h2 class='c006'>THE LINGUIST-DAME, THE DUENNA AND THE KING’S SON.</h2> </div> -<p class='c010'><span class='pageno' id='Page_89'>89</span><b>We here begin,<a id='r184' /><a href='#f184' class='c011'><sup>[184]</sup></a> with the aidance of Allah Almighty and indite -the History of the Tarjumanah<a id='r185' /><a href='#f185' class='c011'><sup>[185]</sup></a> and the Kahramanah<a id='r186' /><a href='#f186' class='c011'><sup>[186]</sup></a> and the +<p class='c010'><span class='pageno' id='Page_89'>89</span><b>We here begin,<a id='r184' href='#f184' class='c011'><sup>[184]</sup></a> with the aidance of Allah Almighty and indite +the History of the Tarjumanah<a id='r185' href='#f185' class='c011'><sup>[185]</sup></a> and the Kahramanah<a id='r186' href='#f186' class='c011'><sup>[186]</sup></a> and the young man, the King’s Son, and whatso happed between them of controversy and of contention and interrogation on various matters.</b></p> <p class='c010'>It is related (but Allah is All-knowing anent what passed and preceded us of the histories belonging to bygone peoples) that there -reigned in a city of Roum<a id='r187' /><a href='#f187' class='c011'><sup>[187]</sup></a> a King of high degree and exalted dignity, +reigned in a city of Roum<a id='r187' href='#f187' class='c011'><sup>[187]</sup></a> a King of high degree and exalted dignity, a lord of power and puissance. But this Sovran was issue-less, so he ceased not to implore Allah Almighty that boon of babe might be vouchsafed to him and presently the Lord had pity upon him and @@ -3364,7 +3362,7 @@ city and who was its Sovran. They gave him tidings thereof saying, “This be the capital of a Sultan, equitable and high in honour amongst the Kings.” Hereupon returning to his father and mother, quoth he to them, “I desire to sell you as slaves to -this Sultan,<a id='r188' /><a href='#f188' class='c011'><sup>[188]</sup></a> and what say ye?” Quoth they, “We have committed +this Sultan,<a id='r188' href='#f188' class='c011'><sup>[188]</sup></a> and what say ye?” Quoth they, “We have committed <span class='pageno' id='Page_91'>91</span>our case to Almighty Allah and then to thee, O our son; so do whatso thou wishest and judgest good.” Hereat the Prince, repairing to the Palace, craved leave to enter to the King @@ -3388,7 +3386,7 @@ fared forth and informed his parents of this offer and said to them, price wherewith I will pass into foreign parts and win me wealth enough to redeem and free you on my return hither. And the rest we will expend upon our case.” “O our son,” said they, “do -with us whatso thou wishest.” Anon,<a id='r189' /><a href='#f189' class='c011'><sup>[189]</sup></a> the parents arose and +with us whatso thou wishest.” Anon,<a id='r189' href='#f189' class='c011'><sup>[189]</sup></a> the parents arose and prepared to accompany him and the Youth took them and led them into the presence of that Sultan where they made their obeisance, and the King at first sight of them marvelled with @@ -3397,7 +3395,7 @@ young man?” Said they, “Yes, O our lord;” whereupon he turned to the Youth and asked him, “What be the price thou requirest for these two?” “O my lord,” replied he, “give me to <span class='pageno' id='Page_92'>92</span>the price of this man slave, a mare saddled and bridled and perfect -in weapons and furniture;<a id='r190' /><a href='#f190' class='c011'><sup>[190]</sup></a> and, as for this bondswoman, I desire +in weapons and furniture;<a id='r190' href='#f190' class='c011'><sup>[190]</sup></a> and, as for this bondswoman, I desire thou make over to me as her value, a suit of clothes, the choicest and completest.” Accordingly the Sultan bade pay him all his requirement, over and above which he largessed him with an @@ -3406,7 +3404,7 @@ receiving such tokens of the royal liberality, kissed the King’s hands and farewelled his father and mother. Then he applied himself to travel, seeking prosperity from Allah and all unknowing whither he should wend. And whilst he was faring upon his -wayfare he was met by a horseman of the horsemen,<a id='r191' /><a href='#f191' class='c011'><sup>[191]</sup></a> and they +wayfare he was met by a horseman of the horsemen,<a id='r191' href='#f191' class='c011'><sup>[191]</sup></a> and they both exchanged salutations and welcomings, when the stranger was highly pleased at the politeness of the King’s son and the elegance of his expressions. Presently, pulling from his pocket a @@ -3459,7 +3457,7 @@ come to shame amongst the folk and endure disgrace, I and my tribe, wherefore I have forwarded him to thy Highness that thou mayest torture him with torments of varied art and end his affair and slaughter him, thus saving us from the shame which befel us -<span class='pageno' id='Page_94'>94</span>at the hands of this reprobate traitor.”<a id='r192' /><a href='#f192' class='c011'><sup>[192]</sup></a> Now when the young +<span class='pageno' id='Page_94'>94</span>at the hands of this reprobate traitor.”<a id='r192' href='#f192' class='c011'><sup>[192]</sup></a> Now when the young Prince read this writ and comprehended its contents, he suspected that it was not written concerning him and he took thought in himself, saying, “Would Heaven I knew what I can have done by @@ -3478,7 +3476,7 @@ warding off the distress and calamity descending upon me and wherefrom He delivered me.” Then the young Prince ceased not wending over the wildest of wolds until he came to a mighty grand city which he entered; and, hiring himself a lodging in a -Khan,<a id='r193' /><a href='#f193' class='c011'><sup>[193]</sup></a> dismounted thereat; then, having tethered his mare and +Khan,<a id='r193' href='#f193' class='c011'><sup>[193]</sup></a> dismounted thereat; then, having tethered his mare and fed her with a sufficiency of fodder, he fared forth to walk about the thoroughfares. Suddenly he was met by an ancient dame who considered him and noted him for a handsome youth and @@ -3511,7 +3509,7 @@ thy standing hereabouts?” whereto he answered, “I desire speech with the Princess.” But when they heard these words, all fell to addressing him with kindly words and courteous and dissuading him from his desire and saying, “Ho thou beautiful youngling! -fear<a id='r194' /><a href='#f194' class='c011'><sup>[194]</sup></a> Allah and pity thyself and have ruth upon thy youth; +fear<a id='r194' href='#f194' class='c011'><sup>[194]</sup></a> Allah and pity thyself and have ruth upon thy youth; nor dare seek converse with this Princess, for that she hath slain fourscore and nineteen men of the nobles and sons of the kings and for thee sore we fear that thou shalt complete the century.” @@ -3529,7 +3527,7 @@ thine aim, after which do thou bear witness against thyself in <span class='pageno' id='Page_97'>97</span>presence of the Kazi that an thou conquer his daughter in her propositions and she fail of replying to a query of thine thou shalt become her mate; whereas if she vanquish thee she shall lawfully -cut off thy head,<a id='r195' /><a href='#f195' class='c011'><sup>[195]</sup></a> even as she hath decapitated so many before +cut off thy head,<a id='r195' href='#f195' class='c011'><sup>[195]</sup></a> even as she hath decapitated so many before thy time. And when this is done come thou back to us.” The Prince forthright fared for the monarch and did as he was bidden; then he returned to the Linguist-dame and reported all his proceedings @@ -3543,7 +3541,7 @@ words of her lady who was present, “Ho thou the Youth! my mistress saith to thee, Do thou inform me concerning an ambulant moving sepulchre whose inmate is alive.” He answered and said, “The moving sepulchre is the whale that swallowed Jonas -(upon whom be the choicest of Salams!<a id='r196' /><a href='#f196' class='c011'><sup>[196]</sup></a>), and the Prophet was +(upon whom be the choicest of Salams!<a id='r196' href='#f196' class='c011'><sup>[196]</sup></a>), and the Prophet was quick in the whale’s belly.” She pursued, “Tell me concerning two combatants who fight each other but not with hands or feet, and who withal never say a say or speak a speech.” He answered @@ -3554,19 +3552,19 @@ that never.” He answered saying, “This be the sole of the Red Sea when Moses the Prophet (upon whom be The Peace!) smote it with his rod and clove it asunder so that the Children of Israel crossed over it on dry ground, which was never seen but only -once.”<a id='r197' /><a href='#f197' class='c011'><sup>[197]</sup></a> She resumed, “Relate to me anent that which drank +once.”<a id='r197' href='#f197' class='c011'><sup>[197]</sup></a> She resumed, “Relate to me anent that which drank water during its life-time and ate meat after its death?” He -answered saying, “This be the Rod<a id='r198' /><a href='#f198' class='c011'><sup>[198]</sup></a> of Moses the Prophet (upon -<span class='pageno' id='Page_99'>99</span>whom be The Peace!) which, when a living branch<a id='r199' /><a href='#f199' class='c011'><sup>[199]</sup></a> struck water +answered saying, “This be the Rod<a id='r198' href='#f198' class='c011'><sup>[198]</sup></a> of Moses the Prophet (upon +<span class='pageno' id='Page_99'>99</span>whom be The Peace!) which, when a living branch<a id='r199' href='#f199' class='c011'><sup>[199]</sup></a> struck water from its living root and died only when severed from the parent tree. Now Almighty Allah cast it upon the land of Egypt by the hand of Moses, what time this Prophet drowned Pharaoh and -his host<a id='r200' /><a href='#f200' class='c011'><sup>[200]</sup></a> and therewith clove the Red Sea, after which that Rod +his host<a id='r200' href='#f200' class='c011'><sup>[200]</sup></a> and therewith clove the Red Sea, after which that Rod became a dragon and swallowed up the wands of all the Magicians of Misraim.” Asked she, “Give me tidings of a thing which is not of mankind nor of the Jánn-kind, neither of the beasts nor of the birds?” He answered saying, “This whereof thou speakest -is that mentioned by Solomon, to wit the Louse,<a id='r201' /><a href='#f201' class='c011'><sup>[201]</sup></a> and secondly +is that mentioned by Solomon, to wit the Louse,<a id='r201' href='#f201' class='c011'><sup>[201]</sup></a> and secondly the Ant.” She enquired, “Tell me to what end Almighty Allah <span class='pageno' id='Page_100'>100</span>created the creation and for what aim of wisdom did He quicken this creation and for what object did He cause death to be @@ -3581,14 +3579,14 @@ three, of whom my first was not born of father and mother and yet died; and my second was begotten of sire and born of woman yet died not, and my third was born of father and mother yet died not by human death?” He answered saying, “The first -were Adam and Eve,<a id='r202' /><a href='#f202' class='c011'><sup>[202]</sup></a> the second was Elias<a id='r203' /><a href='#f203' class='c011'><sup>[203]</sup></a> the Prophet and the +were Adam and Eve,<a id='r202' href='#f202' class='c011'><sup>[202]</sup></a> the second was Elias<a id='r203' href='#f203' class='c011'><sup>[203]</sup></a> the Prophet and the third was Lot’s wife who died not the death of the general, for that she was turned into a pillar of salt.” Quoth she, “Relate to me concerning one who in this world had two names?” and he answered saying, “This be Jacob, sire of the Twelve Tribes, to whom Allah vouchsafed the title of Israel, which is Man with El -or God.”<a id='r204' /><a href='#f204' class='c011'><sup>[204]</sup></a> She said, “Inform me concerning the Nákús, or the -Gong,<a id='r205' /><a href='#f205' class='c011'><sup>[205]</sup></a> who was the inventor thereof and at what time was it +or God.”<a id='r204' href='#f204' class='c011'><sup>[204]</sup></a> She said, “Inform me concerning the Nákús, or the +Gong,<a id='r205' href='#f205' class='c011'><sup>[205]</sup></a> who was the inventor thereof and at what time was it <span class='pageno' id='Page_101'>101</span>first struck in this world?” He answered saying, “The Gong was invented by Noah, who first smote upon it in the Ark.” And after this she stinted not to question him nor he to ree her @@ -3619,14 +3617,14 @@ whom be The Peace!) which was at first a tree but which after cutting became a serpent with flesh and blood.” Continued she, “Inform me what became of Moses’ Rod and Noah’s Ark, and where now be they?” He answered saying, “They are at this -tide sunken in the Lake of Tabariyyah,<a id='r206' /><a href='#f206' class='c011'><sup>[206]</sup></a> and both, at the end of -<span class='pageno' id='Page_102'>102</span>time will be brought out by a man hight Al-Násirí.<a id='r207' /><a href='#f207' class='c011'><sup>[207]</sup></a>” She pursued, +tide sunken in the Lake of Tabariyyah,<a id='r206' href='#f206' class='c011'><sup>[206]</sup></a> and both, at the end of +<span class='pageno' id='Page_102'>102</span>time will be brought out by a man hight Al-Násirí.<a id='r207' href='#f207' class='c011'><sup>[207]</sup></a>” She pursued, “Acquaint me with spun yarn, whence did it originate and who was it first practised spinning the same?” He answered, saying, “Almighty Allah from the beginning of mankind ordered the Archangel Gabriel to visit Eve and say to her:—Spin for thyself -and for Adam waistcloths wherewith ye may veil your persons.”<a id='r208' /><a href='#f208' class='c011'><sup>[208]</sup></a> -She enquired, “Tell me concerning the Asáfír,<a id='r209' /><a href='#f209' class='c011'><sup>[209]</sup></a> and why they were +and for Adam waistcloths wherewith ye may veil your persons.”<a id='r208' href='#f208' class='c011'><sup>[208]</sup></a> +She enquired, “Tell me concerning the Asáfír,<a id='r209' href='#f209' class='c011'><sup>[209]</sup></a> and why they were so called, and who first named them with such name?” He answered saying, “There was in the days of Moses the Prophet (upon whom be The Peace!) a fowl called Fír, and in the time of @@ -3636,7 +3634,7 @@ every created thing was subject to the Prophet, withal this Fír would not show submission: so the Wise King sent a body of birds to bring him into the presence, but he refused to present himself. Presently they returned to the Prophet who asked them, -Where be Fír? and they answered, O our lord, ’Asá Fír,<a id='r210' /><a href='#f210' class='c011'><sup>[210]</sup></a> whence +Where be Fír? and they answered, O our lord, ’Asá Fír,<a id='r210' href='#f210' class='c011'><sup>[210]</sup></a> whence that name hath clung to the fowls.” She resumed, “Inform me of the two Stationaries and the two Moveables and the two <span class='pageno' id='Page_103'>103</span>Conjoineds and the two Disjoineds by jealousy and the twain @@ -3644,7 +3642,7 @@ which be eternal Foes.” He answered saying, “Now the two Stationaries be Heaven and Earth and the two Moveables are the Sun and the Moon; the two Conjoineds are Night and Day and the two Disjoineds by jealousy are the Soul and the Body and the -two Hostiles are Death and Life.”<a id='r211' /><a href='#f211' class='c011'><sup>[211]</sup></a> On this wise the Linguist-dame +two Hostiles are Death and Life.”<a id='r211' href='#f211' class='c011'><sup>[211]</sup></a> On this wise the Linguist-dame ceased not to question him and he to reply solving all her problems until eve closed in. Then she bade him go forth that night and on the next day come again to her. Accordingly, the @@ -3657,38 +3655,38 @@ seated him as was her wont and presently she began, saying, “My lady biddeth thee inform her of a thing which an a man do that same ’tis unlawful; and if a man do not that same ’tis also unlawful.” He answered, saying, “I will: this be the -prayer<a id='r212' /><a href='#f212' class='c011'><sup>[212]</sup></a> of a drunken man which is in either case illegal.” Quoth +prayer<a id='r212' href='#f212' class='c011'><sup>[212]</sup></a> of a drunken man which is in either case illegal.” Quoth she, “Tell me how far is the interval between Heaven and Earth?” and he answered saying, “That bridged over by the -prayer of Moses the Prophet<a id='r213' /><a href='#f213' class='c011'><sup>[213]</sup></a> (upon him be The Peace!) whom +prayer of Moses the Prophet<a id='r213' href='#f213' class='c011'><sup>[213]</sup></a> (upon him be The Peace!) whom Allah Almighty saved and preserved.” She said, “And how far is it betwixt East and West?” whereto he answered saying, “The space of a day and the course of the Sun wending from Orient unto Occident.” Then she asked, “Let me know what was the -habit<a id='r214' /><a href='#f214' class='c011'><sup>[214]</sup></a> of Adam in Paradise?” and he answered saying, “Adam’s -<span class='pageno' id='Page_104'>104</span>habit in Eden was his flowing hair.”<a id='r215' /><a href='#f215' class='c011'><sup>[215]</sup></a> She continued, “Tell me +habit<a id='r214' href='#f214' class='c011'><sup>[214]</sup></a> of Adam in Paradise?” and he answered saying, “Adam’s +<span class='pageno' id='Page_104'>104</span>habit in Eden was his flowing hair.”<a id='r215' href='#f215' class='c011'><sup>[215]</sup></a> She continued, “Tell me of Abraham the Friend (upon whom be The Peace!) how was -it that Allah chose him out and called him ‘Friend’?”<a id='r216' /><a href='#f216' class='c011'><sup>[216]</sup></a> He +it that Allah chose him out and called him ‘Friend’?”<a id='r216' href='#f216' class='c011'><sup>[216]</sup></a> He answered saying, “Verily the Lord determined to tempt and to test him albeit he kenned right clearly that the Prophet was free of will yet fully capable of enduring the trial; natheless, He resolved to do on this wise that he might stablish before men the truth of His servant’s trust in the Almighty and the fairness of his faith and the purity of his purpose. So the Lord bade him -offer to Him his son Is’hák<a id='r217' /><a href='#f217' class='c011'><sup>[217]</sup></a> as a Corban or Sacrifice; and of the +offer to Him his son Is’hák<a id='r217' href='#f217' class='c011'><sup>[217]</sup></a> as a Corban or Sacrifice; and of the truth of his trust he took his child and would have slain him as a victim. But when he drew his knife with the purpose of slaughtering the youth he was thus addressed by the Most Highest -Creator:—Now indeed well I wot that thou gatherest<a id='r218' /><a href='#f218' class='c011'><sup>[218]</sup></a> me and +Creator:—Now indeed well I wot that thou gatherest<a id='r218' href='#f218' class='c011'><sup>[218]</sup></a> me and keepest my covenant: so take thou yonder ram and slay it as a victim in the stead of Is’hak. And after this he entituled him ‘Friend.’” She pursued, “Inform me touching the sons of Israel how many were they at the time of the going forth from Egypt?” He answered, saying, “When they marched out of -<span class='pageno' id='Page_105'>105</span>Misraim-land they numbered six hundred thousand fighting<a id='r219' /><a href='#f219' class='c011'><sup>[219]</sup></a> men +<span class='pageno' id='Page_105'>105</span>Misraim-land they numbered six hundred thousand fighting<a id='r219' href='#f219' class='c011'><sup>[219]</sup></a> men besides women and children.” She continued, “Do thou point out to me, some place on earth which is higher than the Heavens;” -and he answered saying, “This is Jerusalem<a id='r220' /><a href='#f220' class='c011'><sup>[220]</sup></a> the Exalted and she +and he answered saying, “This is Jerusalem<a id='r220' href='#f220' class='c011'><sup>[220]</sup></a> the Exalted and she standeth far above the Firmament.” Then the Youth turning to the Linguist-dame, said, “O my lady, long and longsome hath been the exposition of that which is between us, and were thy @@ -3699,7 +3697,7 @@ mistress the Princess to ask of her one question and only one; and, if she satisfy me of the significance I claim therefor, let her give me to drain the cup of my foregoers whom she overcame and slew; and if she fail in the attempt she shall own herself conquered -and become my wife——and The Peace!”<a id='r221' /><a href='#f221' class='c011'><sup>[221]</sup></a> Now this was said in +and become my wife——and The Peace!”<a id='r221' href='#f221' class='c011'><sup>[221]</sup></a> Now this was said in the presence of a mighty host there present, the great of them as well as the small thereof; so the Tarjumánah answered willy-nilly, “Say, O Youth, whatso is the will of thee and speak out @@ -3707,13 +3705,13 @@ that which is in the mind of thee.” He rejoined, “Tell thy lady that she deign enlighten me concerning a man who was in this condition. He was born and brought up in the highest of prosperity but Time turned upon him and Poverty mishandled -him;<a id='r222' /><a href='#f222' class='c011'><sup>[222]</sup></a> so he mounted his father and clothed him with his mother<a id='r223' /><a href='#f223' class='c011'><sup>[223]</sup></a> +him;<a id='r222' href='#f222' class='c011'><sup>[222]</sup></a> so he mounted his father and clothed him with his mother<a id='r223' href='#f223' class='c011'><sup>[223]</sup></a> and he fared forth to seek comfort and happiness at the hand of Allah Almighty. Anon Death met him on the way and Doom bore him upon his head and his courser saved him from destruction <span class='pageno' id='Page_106'>106</span>whenas he drank water which came neither from the sky nor from the ground. Now see thou who may be that man and do -thou give me answer concerning him.”<a id='r224' /><a href='#f224' class='c011'><sup>[224]</sup></a> But when the Princess +thou give me answer concerning him.”<a id='r224' href='#f224' class='c011'><sup>[224]</sup></a> But when the Princess heard this question, she was confused with exceeding confusion touching the reply to be replied in presence of a posse of the people, and she was posed and puzzled and perplext to escape the @@ -3741,7 +3739,7 @@ and artifice. The slave obeyed her mistress and going in accosted <span class='pageno' id='Page_107'>107</span>the young man with the salam; and, seating herself before him, said, “Ho thou the Youth! Verily there is here a lovely damsel, delightsome and perfect of qualities, whose peer is not in her age, -and well nigh able is she to make the sun fare backwards<a id='r225' /><a href='#f225' class='c011'><sup>[225]</sup></a> and to +and well nigh able is she to make the sun fare backwards<a id='r225' href='#f225' class='c011'><sup>[225]</sup></a> and to illumine the universe in lieu thereof. Now when thou wast wont to visit us in the apartment of the Princess, this maiden looked upon thee and found thee a fair youth; so her heart loved thee @@ -3750,7 +3748,7 @@ such degree that she insisted upon accompanying me and she hath now taken station at thy door longing to enter. So do thou grant her permission that she come in and appear in thy presence and then retire to some privacy where she may stand in thy service, -a slave to thy will.”<a id='r226' /><a href='#f226' class='c011'><sup>[226]</sup></a> The Prince replied, “Whoso seeketh us let +a slave to thy will.”<a id='r226' href='#f226' class='c011'><sup>[226]</sup></a> The Prince replied, “Whoso seeketh us let enter with weal and welfare, and well come and welcome and fair welcome to each and every of such guests.” Hereat the Princess went in as did all those who were with her, and presently after @@ -3773,7 +3771,7 @@ herself sideways upon a divan cushion and stretched herself at full length and the Youth for the warmth of his delight in her and his desire to her anon recovering his speech explained to her the reply to his riddle. The King’s daughter then joyed with mighty great -joy as though she had won the world universal;<a id='r227' /><a href='#f227' class='c011'><sup>[227]</sup></a> and, springing +joy as though she had won the world universal;<a id='r227' href='#f227' class='c011'><sup>[227]</sup></a> and, springing to her feet incontinently, of her extreme gladness she would not delay to finish her disport with her wooer; but ere the morning morrowed she departed and entered her palace. Now in so doing @@ -3805,7 +3803,7 @@ daughter, to wit, that the youth had conquered her in her contention and that she had fared to his quarters to the end that she might wring from him an explanation of the riddle which she was unable to ree or reply thereto, he would do naught else save to -summon the Cohen<a id='r228' /><a href='#f228' class='c011'><sup>[228]</sup></a> and the Lords of his land and the Grandees +summon the Cohen<a id='r228' href='#f228' class='c011'><sup>[228]</sup></a> and the Lords of his land and the Grandees of his realm and the Notables of his kith and kin. And when the Priest and all made act of presence, he told them the whole tale first and last; namely, the conditions to the Youth conditioned, @@ -3886,7 +3884,7 @@ so well.</p> <div class='nf-center-c1'> <div class='nf-center'> - <div>M.<a id='r229' /><a href='#f229' class='c011'><sup>[229]</sup></a></div> + <div>M.<a id='r229' href='#f229' class='c011'><sup>[229]</sup></a></div> </div> </div> @@ -3901,7 +3899,7 @@ and especially the Talmud, with a trifle of Gnosticism which, hinted at in the K the Green prophet, is the internal. But they utterly ignore Manetho whose account of the Jewish legislator (Josephus against Apion, i. cc. 26, 27) shows the other or Egyptian part. Moses, by name Osarsiph = Osiris-Sapi, Osiris of the underworld, which some translate -rich (Osii) in food (Siph, Seph, or Zef) was nicknamed Mosheh from the Heb. Mashah = to draw out, because drawn from the water<a id='r230' /><a href='#f230' class='c011'><sup>[230]</sup></a> (or rather from the Koptic Mo = water, +rich (Osii) in food (Siph, Seph, or Zef) was nicknamed Mosheh from the Heb. Mashah = to draw out, because drawn from the water<a id='r230' href='#f230' class='c011'><sup>[230]</sup></a> (or rather from the Koptic Mo = water, ushe = saved). He became a priest at An or On (Heliopolis), after studying the learning of the Egyptians. Presently he was chosen chief by the “lepers and other unclean persons” who had been permitted by King Amenophis to occupy the city Avaris lately @@ -3919,9 +3917,9 @@ relates this account of Manetho, which is apparently truthful, with great indign For the prevalence of leprosy we have the authority of the Hebrews themselves, and Pliny (xxvi. 2) speaking of Rubor Ægyptus, evidently white leprosy ending in the black, assures us that it was “natural to the Ægyptians,” adding a very improbable detail, -namely that the kings cured it by balneæ (baths) of human blood.<a id='r231' /><a href='#f231' class='c011'><sup>[231]</sup></a></p> +namely that the kings cured it by balneæ (baths) of human blood.<a id='r231' href='#f231' class='c011'><sup>[231]</sup></a></p> -<p class='c012'>Schiller (in “<span lang="de" xml:lang="de">Die Sendung Moses</span>”) argues that the mission of the Jewish lawgiver, +<p class='c012'>Schiller (in “<span lang="de">Die Sendung Moses</span>”) argues that the mission of the Jewish lawgiver, as adopted son (the real son?) of Pharaoh’s daughter, became “learned in all the wisdom of the Egyptians,” by receiving the priestly education of the royal princes, and that he had advanced from grade to grade in the religious mysteries, even to the highest, @@ -3944,7 +3942,7 @@ length why that loathsome and horrible disease should have so prevailed. Still S essay, written with his own charming eloquence, is a magnificent eulogy of the founder of the Hebrew nation.</p> -<p class='c012'>Goethe (“<span lang="de" xml:lang="de">Israel in der Wüste</span>”) on the other hand, with curious ingenuity, turns every +<p class='c012'>Goethe (“<span lang="de">Israel in der Wüste</span>”) on the other hand, with curious ingenuity, turns every thing to the prejudice of the “headstrong man” Moses, save that he does grant him a vivid sentiment of justice. He makes him both by nature and education a grand, strong man, but brutal (<em>roh</em>) withal. His killing the Egyptian is a secret murder; “his dauntless fist @@ -3975,7 +3973,7 @@ subject, kindly supplied me with the following notes and permitted their publica Hebrews and their Exodus, of which you requested a written exposition, are, condensed, these:</p> -<p class='c012'>Assuming that the Hebrew records, as we have them, are in the main true, <i><span lang="la" xml:lang="la">i.e.</span></i> +<p class='c012'>Assuming that the Hebrew records, as we have them, are in the main true, <i><span lang="la">i.e.</span></i> historic, a careful search must reveal some one topic concerning which all the passages relating to it agree at least substantially. Such a topic is the genealogies, precisely that which Philippsohn the great Jewish Rabbi, Dr. Robinson, of the Palestine researches, @@ -3983,7 +3981,7 @@ and all the Jewish and Christian commentators—I know no exception—with one a reject! Look at these two columns, A. being the passages containing the genealogies, B. the passages on which the rejection of them is based:</p> -<table class='table2' summary=''> +<table class="table2"> <tr> <th class='c019' colspan='2'>A.</th> <th class='blt c019' colspan='2'>B.</th> @@ -4014,8 +4012,8 @@ B. the passages on which the rejection of them is based:</p> <tr> <td class='c020'><span class='pageno' id='Page_114'>114</span>4.</td> <td class='c021'>Ex. vi. 14–27 (Lineage of Aaron and Moses).</td> - - + + </tr> <tr> <td class='c020'>5.</td> @@ -4026,26 +4024,26 @@ B. the passages on which the rejection of them is based:</p> <tr> <td class='c020'>6.</td> <td class='c021'>Josh. vii. 17–18 (Lineage of Achan).</td> - - + + </tr> <tr> <td class='c020'>7.</td> <td class='c021'>Ruth iv. 18–22 (ditto of David).</td> - - + + </tr> <tr> <td class='c020'>8.</td> <td class='c021'>1 Chron. ii. 9–15 (ditto).</td> - - + + </tr> <tr> <td class='c020'>9.</td> <td class='c021'>Mat. i. 2–6 (ditto).</td> - - + + </tr> <tr> <td class='c020'>10.</td> @@ -4056,14 +4054,14 @@ B. the passages on which the rejection of them is based:</p> <tr> <td class='c020'>11.</td> <td class='c021'>Ezra vii. 1–5 (ditto of Ezra).</td> - - + + </tr> <tr> <td class='c020'> </td> <td class='c021'>The lists of Princes, heads of tribes, the spies, the commission to divide conquered Palestine contain names that can be traced back, and all coincide with the above.</td> - - + + </tr> </table> @@ -4099,7 +4097,7 @@ is, of course, utterly absurd.</p> <p class='c012'>Born in Egypt:—</p> -<table class='table1' summary=''> +<table class="table1"> <tr> <td class='c014'> </td> <td class='c007'>Levi (father of)</td> @@ -4238,7 +4236,7 @@ upon itself, for defence, what resistance could be made to an army of 600,000 me them grown up during forty years of life in a camp, and in the full vigour of manhood? And yet Joshua was unable to complete his conquest! Again, the first subjugation of a part of the newly-conquered territory as noted in the book of Judges, was Judah and -Simeon by a king of Edom.<a id='r232' /><a href='#f232' class='c011'><sup>[232]</sup></a> If Judah could put an army into the field of 76,500, and +Simeon by a king of Edom.<a id='r232' href='#f232' class='c011'><sup>[232]</sup></a> If Judah could put an army into the field of 76,500, and Simeon 22,500, their subjugation by a king of Edom is incredible, and the story absurd. Next comes King Eglon of Moab and subjugates the tribes of Reuben and Gad, east of the Dead Sea and the Jordan. And yet Reuben has an army of over 43,000, and Gad @@ -4259,9 +4257,9 @@ Egypt, all the history becomes instantly rational and trustworthy.</p> <p class='c012'>There remains one more bubble to be exploded.</p> <p class='c012'>Look at these figures, in which a quadruple increase—at least 25 per centum too -great—is granted.<a id='r233' /><a href='#f233' class='c011'><sup>[233]</sup></a></p> +great—is granted.<a id='r233' href='#f233' class='c011'><sup>[233]</sup></a></p> -<table class='table1' summary=''> +<table class="table1"> <tr><td class='c009' colspan='2'><span class='pageno' id='Page_117'>117</span></td></tr> <tr> <td class='c024'>1st Generation, the Patriarchs, in number</td> @@ -4311,7 +4309,7 @@ Bunsen puts the number of all, masters and men, at less than 2,000.</p> <p class='c012'>Let the proportion in this case be one able-bodied man in four persons, and the increase triple.</p> -<table class='table1' summary=''> +<table class="table1"> <tr> <td class='c024'>1st Generation</td> <td class='c025'>500</td> @@ -4395,7 +4393,7 @@ authentic, this was long before the coming of Jacob and his sons into Egypt.</p> <div class='nf-center-c1'> <div class='nf-center c005'> - <div><span class='pageno' id='Page_121'>121</span><b>Here we begin with the aidance of Allah Almighty, the Tale of the Warlock and the Young Cook of Baghdad.</b><a id='r234' /><a href='#f234' class='c011'><sup>[234]</sup></a></div> + <div><span class='pageno' id='Page_121'>121</span><b>Here we begin with the aidance of Allah Almighty, the Tale of the Warlock and the Young Cook of Baghdad.</b><a id='r234' href='#f234' class='c011'><sup>[234]</sup></a></div> </div> </div> @@ -4409,7 +4407,7 @@ solacing himself with a sight of many places, till he reached the Long Bazar, whence he could descry the whole site of the city. Now he narrowly considered the land, and, lo and behold! it was a capital sans peer amongst the cities, wherethrough coursed the -Dajlah River blended with the River Furát<a id='r235' /><a href='#f235' class='c011'><sup>[235]</sup></a> and over the united +Dajlah River blended with the River Furát<a id='r235' href='#f235' class='c011'><sup>[235]</sup></a> and over the united stream were thrown seven bridges of boats; all these were bound one to other for the folk to pass over on their several pursuits, especially for the pleasure-seekers who fared forth to the palm-orchards @@ -4417,14 +4415,14 @@ and the vergiers abounding in fruits while the birds were hymning Allah, the Sole, the All-conquering. Now one day as this Warlock was amusing himself amongst the markets he passed by the shop of a Cook before whom were set for sale dressed -meats of all kinds and colours;<a id='r236' /><a href='#f236' class='c011'><sup>[236]</sup></a> and, looking at the youth, he saw +meats of all kinds and colours;<a id='r236' href='#f236' class='c011'><sup>[236]</sup></a> and, looking at the youth, he saw that he was rising fourteen and beautiful as the moon on the fourteenth night; and he was elegant and habited in a habit as it had just come from the tailor’s hand for its purity and excellent fit, and one had said that he (the artisan) had laboured hard thereat, for -the sheen of it shimmered like unto silver.<a id='r237' /><a href='#f237' class='c011'><sup>[237]</sup></a> Then the Warlock +the sheen of it shimmered like unto silver.<a id='r237' href='#f237' class='c011'><sup>[237]</sup></a> Then the Warlock considering the face of this Cook saw his colour wan as the hue of -metal leaves<a id='r238' /><a href='#f238' class='c011'><sup>[238]</sup></a> and he was lean of limb;<a id='r239' /><a href='#f239' class='c011'><sup>[239]</sup></a> so he took station facing +metal leaves<a id='r238' href='#f238' class='c011'><sup>[238]</sup></a> and he was lean of limb;<a id='r239' href='#f239' class='c011'><sup>[239]</sup></a> so he took station facing him and said to him, “The Peace be upon thee, O my brother,” and said the other in reply, “And upon thee be The Peace and the ruth of Allah and His blessings: so well come to thee and @@ -4469,11 +4467,11 @@ quarters he served up food and the two ate and drank and were gladdened and comforted. After this quoth the guest to his host, “Now relate to me the manner of thy story and what is the cause of thy disorder?” “O my lord,” quoth the youth, “I must inform -thee that the Caliph Al-Mu’tazid bi’llah,<a id='r240' /><a href='#f240' class='c011'><sup>[240]</sup></a> the Commander of the +thee that the Caliph Al-Mu’tazid bi’llah,<a id='r240' href='#f240' class='c011'><sup>[240]</sup></a> the Commander of the Faithful, hath a daughter fair of favour, and gracious of gesture; beautiful, delightsome and dainty of waist and flank, a maiden in whom all the signs and signals of loveliness are present, and the -<i><span lang="fr" xml:lang="fr">tout ensemble</span></i> is independent of description: seer never saw her +<i><span lang="fr">tout ensemble</span></i> is independent of description: seer never saw her like and relator never related of aught that eveneth her in stature and seemlihead and graceful bearing of head.” Now albeit a store of suitors galore, the grandees and the Kings, asked her from the @@ -4481,8 +4479,8 @@ Caliph, her sire refused to part with her, nor gave her neither would he give her to any one thereof. And every Friday when fare the folk to the Mosques that they pray the prayers of meeting-day, all the merchants and men who buy and sell and the -very artisans and what not, leave their shops and warehouses<a id='r241' /><a href='#f241' class='c011'><sup>[241]</sup></a> and -taverns<a id='r242' /><a href='#f242' class='c011'><sup>[242]</sup></a> unbolted and wide open and flock to congregational devotions. +very artisans and what not, leave their shops and warehouses<a id='r241' href='#f241' class='c011'><sup>[241]</sup></a> and +taverns<a id='r242' href='#f242' class='c011'><sup>[242]</sup></a> unbolted and wide open and flock to congregational devotions. And at such time this rare maiden cometh down from her palace and solaceth herself with beholding the Bazars and anon she entereth the Hammam and batheth therein and straightway @@ -4495,7 +4493,7 @@ handmaidens all as full moons newly risen and each fairer than her fellows, while she amiddlemost rained light upon them as she were the irradiating sun; and the bondswomen would have kept her from sight by thronging around her and they carried her -skirts by means of bent rods<a id='r243' /><a href='#f243' class='c011'><sup>[243]</sup></a> golden and silvern. I looked at +skirts by means of bent rods<a id='r243' href='#f243' class='c011'><sup>[243]</sup></a> golden and silvern. I looked at her but one look when straightway my heart fell in love to her burning as a live coal and from mine eyes tears railed and until now I am still in that same yearning, and what yearning!” And @@ -4506,8 +4504,8 @@ other enquired, “An I bring thee and her together what wilt thou give me?” and the young Cook replied, “My money and my life which shall be between thy hands!” Hereupon quoth the Mediciner, “Up with thee and bring me a phial of metal and -seven needles and a piece of fresh Lign-aloes;<a id='r244' /><a href='#f244' class='c011'><sup>[244]</sup></a> also a bit of -cooked meat,<a id='r245' /><a href='#f245' class='c011'><sup>[245]</sup></a> and somewhat of sealing-clay and the shoulder-blade +seven needles and a piece of fresh Lign-aloes;<a id='r244' href='#f244' class='c011'><sup>[244]</sup></a> also a bit of +cooked meat,<a id='r245' href='#f245' class='c011'><sup>[245]</sup></a> and somewhat of sealing-clay and the shoulder-blade of a sheep together with felt and sendal of seven kinds.” The youth fared forth and did his bidding, when the Sage took <span class='pageno' id='Page_126'>126</span>the shoulder-blades and wrote upon them Koranic versets and @@ -4516,10 +4514,10 @@ wrapping them in felt, swathed them with silken stuff of seven-fold sorts. Then, taking the phial he thrust the seven needles into the green Lign-aloes and set it in the cooked meat which he made fast with the sealing-clay. Lastly he conjured over these objects with a -Conjuration<a id='r246' /><a href='#f246' class='c011'><sup>[246]</sup></a> which was, “I have knocked, I have knocked at the +Conjuration<a id='r246' href='#f246' class='c011'><sup>[246]</sup></a> which was, “I have knocked, I have knocked at the hall doors of Earth to summon the Jánn, and the Jánn have knocked for the Jánn against the Shaytán.” Hereat appeared to -me the son of Al bin Imrán<a id='r247' /><a href='#f247' class='c011'><sup>[247]</sup></a> with a snake and baldrick’d with a +me the son of Al bin Imrán<a id='r247' href='#f247' class='c011'><sup>[247]</sup></a> with a snake and baldrick’d with a basilisk and cried:—Who be this trader and son of a slave-girl who hath knocked at the ground for us this evening? Then do thou, O youth, reply:—I am a lover and of age youthful and my @@ -4529,11 +4527,11 @@ so work ye with me and confirm mine affair and aid me in this matter. See ye not how Such-an-one, daughter of Such-an-one, oppression and wrong to me hath done, nor is she with me in affection as she was anon? They shall answer thee:—Let it be, -as is said, in the tail;<a id='r248' /><a href='#f248' class='c011'><sup>[248]</sup></a> then do thou set the objects upon a fire +as is said, in the tail;<a id='r248' href='#f248' class='c011'><sup>[248]</sup></a> then do thou set the objects upon a fire <span class='pageno' id='Page_127'>127</span>exceeding fierce and recite then over them:—This be the business; and were Such-an-one, daughter of Such-an-one, within the well of -Káshán<a id='r249' /><a href='#f249' class='c011'><sup>[249]</sup></a> or in the city Ispahan or in the towns of men who with -cloaks buttoned tight and ever ready good-fame to blight,<a id='r250' /><a href='#f250' class='c011'><sup>[250]</sup></a> let her +Káshán<a id='r249' href='#f249' class='c011'><sup>[249]</sup></a> or in the city Ispahan or in the towns of men who with +cloaks buttoned tight and ever ready good-fame to blight,<a id='r250' href='#f250' class='c011'><sup>[250]</sup></a> let her come forth and seek union with the beloved. Whereto she will reply:—“Thou art the lord and I am the bondswoman.” Now the youth abode marvelling at such marvel-forms and the Warlock having @@ -4546,7 +4544,7 @@ Thereupon the youth arose without stay or delay and bringing a bundle of raiment the rarest, he spread it and habited himself, doing whatso the Wizard had bidden him; withal could he not believe that his mistress would appear. However ere a scanty space of -time had elapsed, lo and behold! the young lady bearing her bedding<a id='r251' /><a href='#f251' class='c011'><sup>[251]</sup></a> +time had elapsed, lo and behold! the young lady bearing her bedding<a id='r251' href='#f251' class='c011'><sup>[251]</sup></a> and still sleeping passed through the house-door and she was bright and beautiful as the easting sun. But when the youth the Cook sighted her, he was perplext and his wits took flight with his @@ -4575,9 +4573,9 @@ bourne of all wishes.” Then, each having kissed other, they slept in mutual embrace until dawn. But when the morning morrowed and showed its sheen and shone, behold, the Warlock appeared and, calling the youth who came to him with a smiling face, said -to him, “How was it with thy soul this night?”<a id='r252' /><a href='#f252' class='c011'><sup>[252]</sup></a> and both lovers +to him, “How was it with thy soul this night?”<a id='r252' href='#f252' class='c011'><sup>[252]</sup></a> and both lovers cried, “We were in the Garden of Paradise together with the Húr -and Ghilmán:<a id='r253' /><a href='#f253' class='c011'><sup>[253]</sup></a> Allah requite thee for us with all weal.” Then +and Ghilmán:<a id='r253' href='#f253' class='c011'><sup>[253]</sup></a> Allah requite thee for us with all weal.” Then they passed into the Hammam and when they had bathed, the youth said, “O my lord, what shall we do with the young lady and how shall she hie to her household and what shall be the case @@ -4634,7 +4632,7 @@ the Time and the Age, I have a device by whose virtue I do opine we shall arrive at the stead whither wendeth the Princess;” and quoth the Caliph, “What may be this device of thine?” “Bid bring me a bag;” rejoined the Wazir, “which I will let fill with -millet;”<a id='r254' /><a href='#f254' class='c011'><sup>[254]</sup></a> so they brought him one and he after stuffing the same +millet;”<a id='r254' href='#f254' class='c011'><sup>[254]</sup></a> so they brought him one and he after stuffing the same with grain set it upon the girl’s bed and close to her where lay her head, leaving the mouth open to the intent that when during the coming night her couch might be carried away, the millet in going @@ -4654,7 +4652,7 @@ son, an thou ask me aught touching thy mistress’s kith and kin, I against thee they have devised a device.” Exclaimed the youth, “Verily we are Allah’s and unto Him are we returning! What may be thy rede in this affair? An they slay me I shall be a -martyr on Allah’s path;<a id='r255' /><a href='#f255' class='c011'><sup>[255]</sup></a> but do thou wend thy ways and save +martyr on Allah’s path;<a id='r255' href='#f255' class='c011'><sup>[255]</sup></a> but do thou wend thy ways and save thyself and may the Almighty requite thee with all of welfare; thee, through whom mine every wish I have won, and the whole of my designs I have fulfilled; after which let them do with me as @@ -4674,7 +4672,7 @@ Tide, and follow we the millet and track its trail.” The Commander of the Faithful forthright gave orders to mount, and the twain, escorted by their host, rode forth on the traces of the grain till they drew near the house, when the youth heard the jingle and -jangle<a id='r256' /><a href='#f256' class='c011'><sup>[256]</sup></a> of horses’ tramp and the wrangle and cangle of men’s outcries. +jangle<a id='r256' href='#f256' class='c011'><sup>[256]</sup></a> of horses’ tramp and the wrangle and cangle of men’s outcries. Upon this said the Cook to the Warlock, “Here they draw near to seize me, O my lord, what is there now for me to do?” and said the other, “Rise and fill me an ewer with water; then mount @@ -4683,7 +4681,7 @@ about the house, after which come down to me.” The youth did <span class='pageno' id='Page_132'>132</span>his bidding, and meanwhile the Caliph and the Wazir and the soldiery had approached the house when, lo and behold! the site had become an island amiddlemost a main dashing with -clashing billows.<a id='r257' /><a href='#f257' class='c011'><sup>[257]</sup></a> But when the Commander of the Faithful +clashing billows.<a id='r257' href='#f257' class='c011'><sup>[257]</sup></a> But when the Commander of the Faithful sighted this sea, he was perplexed with mighty great perplexity and enquired of the Wazir, “At what time did such great water appear in this place?” The Minister replied, “I never knew that @@ -4704,7 +4702,7 @@ for help during a length of time. But the Sage, hearing their shouts, said to the youth, “Arise and go up to the terrace and say to the Caliph of the Age:—Thou art in safety; turn away thy steps hence and presently we will meet thy Highness in health and -weal; otherwise<a id='r258' /><a href='#f258' class='c011'><sup>[258]</sup></a> thy daughter shall be lost and thine army shall +weal; otherwise<a id='r258' href='#f258' class='c011'><sup>[258]</sup></a> thy daughter shall be lost and thine army shall be destroyed, and thou, O Commander of the Faithful, wilt depart and return as one outdriven. Do thou wend thy ways: this be not the mode of meeting us and in such manner there is no @@ -4743,7 +4741,7 @@ do, O my lord, with such as these? And whoso availeth to take away o’ nights thy daughter upon her bed and dispread a sea <span class='pageno' id='Page_134'>134</span>around his house, the same also hath power to tear thy kingdom from thy grasp; nay more, to practise upon thy life. Now ’tis my -rede that thou rise and kiss the hand of this Sage and sue his protection,<a id='r259' /><a href='#f259' class='c011'><sup>[259]</sup></a> +rede that thou rise and kiss the hand of this Sage and sue his protection,<a id='r259' href='#f259' class='c011'><sup>[259]</sup></a> lest he work upon us worse than this. Believe me, ’twere better for thee, O my lord, to do as I bid thee and thus ’twill be well for us rather than to rise up as adversaries of this man.” @@ -4778,7 +4776,7 @@ thunder. Hereat all present were perplext in the extreme and were in admiration at that matter, and especially the Prince of True Believers who cried, “O Wazir, what seest thou in this business?” The Wazir replied, “O Caliph of the Age, verily -Allah Almighty to thee hath sent this Sage that He<a id='r260' /><a href='#f260' class='c011'><sup>[260]</sup></a> might +Allah Almighty to thee hath sent this Sage that He<a id='r260' href='#f260' class='c011'><sup>[260]</sup></a> might show thee such marvels as these.” Then the Warlock signalled with his hand to the lions which shrank till they became as cats which carried on the combat; and both Caliph and Wazir @@ -4799,14 +4797,14 @@ surges clashing wherein whoso goeth is lost to view, and whence whoso cometh is born anew; and he fell to swimming from side to side intending to issue forth, while the waves suffered him not to make the shore. And while he was in this case behold, a billow -of the billows vomited<a id='r261' /><a href='#f261' class='c011'><sup>[261]</sup></a> him up from the sea to the strand and he +of the billows vomited<a id='r261' href='#f261' class='c011'><sup>[261]</sup></a> him up from the sea to the strand and he stood on dry land, when he surveyed his person and suddenly saw that he had become a woman with the breasts of a woman and the <span class='pageno' id='Page_136'>136</span>solution of continuity like a woman, and long black hair flowing down to his heels even as a woman’s. Then said he to himself, “O ill-omened diversion! What have I done with such unlucky disport that I have looked upon this marvel and wonder of wonderments, -only to become a woman.<a id='r262' /><a href='#f262' class='c011'><sup>[262]</sup></a> Verily we are Allah’s, and unto +only to become a woman.<a id='r262' href='#f262' class='c011'><sup>[262]</sup></a> Verily we are Allah’s, and unto Him shall we return;” adding as he took thought of the matter and of what had befallen him, “There is no Majesty and there is no Might save in Allah, the Glorious, the Great.” Presently a @@ -4816,7 +4814,7 @@ with a beautiful maiden for quarry; and she is doubtless of the Daughters of the Deep, whom Allah Almighty hath sent to us that I may espouse her to my son.” Hearing these words said the transformed to himself, “Now after being a Wazir I have -become a woman and this be for that as tit for tat,<a id='r263' /><a href='#f263' class='c011'><sup>[263]</sup></a> and the wight +become a woman and this be for that as tit for tat,<a id='r263' href='#f263' class='c011'><sup>[263]</sup></a> and the wight furthermore desireth to see me married, and as for the Caliph and the kingdom and the countries, who shall now be able to offer them counsel?” But the Fisherman who for his joyance had no @@ -4828,13 +4826,13 @@ befel me to happen upon a Mermaid save on this best-omened of all the days,” adding, “Where is thy son, to whom Allah hath sent this Daughter of the Daughters of the Main; and hath made her his portion and vouchsafed her to his service? for ’tis my design -to marry them.” Replied the woman, “He hath taken the beast<a id='r264' /><a href='#f264' class='c011'><sup>[264]</sup></a> +to marry them.” Replied the woman, “He hath taken the beast<a id='r264' href='#f264' class='c011'><sup>[264]</sup></a> and hath fared forth to pasture it and plough therewith; but right <span class='pageno' id='Page_137'>137</span>soon will he return.” And whilst they were thus conversing the youth came forward, and the Wazir on sighting him groaned and cried, “Well-away for me! this very night I shall become a bride -for this blamed lad<a id='r265' /><a href='#f265' class='c011'><sup>[265]</sup></a> to sleep withal. And if I say to them:—What -intent have ye? Ye are in meanness and misery<a id='r266' /><a href='#f266' class='c011'><sup>[266]</sup></a> while I am +for this blamed lad<a id='r265' href='#f265' class='c011'><sup>[265]</sup></a> to sleep withal. And if I say to them:—What +intent have ye? Ye are in meanness and misery<a id='r266' href='#f266' class='c011'><sup>[266]</sup></a> while I am Wazir to the Caliph; they will never believe me for that I have become a woman, and all thereto appertaining now belongeth to me. Alack and alas for that I did with mine own self; indeed @@ -4862,13 +4860,13 @@ protruded from the chauldron and he was seated as before he had ducked it. Hereupon he saw the Caliph sitting in state with the <span class='pageno' id='Page_138'>138</span>Sage by his side and all the Lords of the land and the Notables of the commons awaiting the end of his adventure. So he gazed at -them and showed a smiling face<a id='r267' /><a href='#f267' class='c011'><sup>[267]</sup></a> and laughed aloud when the +them and showed a smiling face<a id='r267' href='#f267' class='c011'><sup>[267]</sup></a> and laughed aloud when the Prince of True Believers asked him saying, “What hast thou seen, O Wazir?” So he repeated to the Sovran all he had sighted and everything that had come down upon his head, presently adding, “O Caliph of the Age and the sum and substance of the Time and the Tide, what be these marvels wrought by this Sage? Verily I -have beheld the garths of Paradise<a id='r268' /><a href='#f268' class='c011'><sup>[268]</sup></a> with maidens of the Húr and +have beheld the garths of Paradise<a id='r268' href='#f268' class='c011'><sup>[268]</sup></a> with maidens of the Húr and the youths of Heaven, and wonderments galore unlooked upon by mankind at all, at all. But, an thou be pleased, O Commander of the Faithful, to espy these rare spectacles and marvellous conditions @@ -4897,11 +4895,11 @@ withal I am a stranger in the land and I wot not whither I should wend.” “Of what country art thou?” asked they, and he answered, “I am from Baghdad.” “Up with thee,” quoth one of the damsels, “to yonder knoll, then down to the flat on the further -side, and thou shalt sight a city whose name is ’Omán,<a id='r269' /><a href='#f269' class='c011'><sup>[269]</sup></a> whereinto +side, and thou shalt sight a city whose name is ’Omán,<a id='r269' href='#f269' class='c011'><sup>[269]</sup></a> whereinto do thou enter.” The Caliph did her bidding, and no sooner had the people seen him stripped than they said one to other, “This man is a merchant who hath been shipwrecked;” so they -gave him by way of alms-gift a Tobe<a id='r270' /><a href='#f270' class='c011'><sup>[270]</sup></a> all tattered and torn wherewith +gave him by way of alms-gift a Tobe<a id='r270' href='#f270' class='c011'><sup>[270]</sup></a> all tattered and torn wherewith he veiled his shame. And after so doing he fell to wandering about the city for pastime, and while walking about he passed into a Bazar and there sighted a cook, before whom he stood open-mouthed @@ -4922,7 +4920,7 @@ than the spectacle that anyone even my Wazir ever saw and the more excellent, for that I after being the Caliph of the Age, and the choice gift of the Time and Tide have now become the hireling of a cook. Would to Heaven I wot the sin which brought -me hereto?”<a id='r271' /><a href='#f271' class='c011'><sup>[271]</sup></a> Now as he abode with the cook it befel him that +me hereto?”<a id='r271' href='#f271' class='c011'><sup>[271]</sup></a> Now as he abode with the cook it befel him that one day he threaded the Jewellers’ Bazar; for about that city was a sea-site whereinto the duckers and divers went down and whence they brought up pearls and corals and precious stones; @@ -4957,7 +4955,7 @@ while without finding him; after which he again accosted the purchaser, and said to him, “I am the rightful proprietor: place the price in my hand.” The buyer arose to pay his debt, but before so doing he considered the jewel and saw that it was a bit -of dark Sandarach;<a id='r272' /><a href='#f272' class='c011'><sup>[272]</sup></a> whereat he was sore perplext and cried out +of dark Sandarach;<a id='r272' href='#f272' class='c011'><sup>[272]</sup></a> whereat he was sore perplext and cried out to the Caliph, “O Satan, dost thou palm off false wares, the market-place of the merchants being under the orders of the Sultan?” But when the traders heard these words, they flocked @@ -5011,8 +5009,8 @@ one and all.</p> </div> </div> -<div class='figcenter id001'> -<img src='images/i_c132a.jpg' alt='' class='ig001' /> +<div class='figcenter id001'> +<img src='images/i_c132a.jpg' alt='' class='ig001'> </div> <div class='chapter'> @@ -5022,7 +5020,7 @@ one and all.</p> <div class='nf-center-c1'> <div class='nf-center c005'> - <div><span class='pageno' id='Page_145'>145</span><b>Here we begin to indite the pleasant History which befel between the Cock and the Fox.</b><a id='r273' /><a href='#f273' class='c011'><sup>[273]</sup></a></div> + <div><span class='pageno' id='Page_145'>145</span><b>Here we begin to indite the pleasant History which befel between the Cock and the Fox.</b><a id='r273' href='#f273' class='c011'><sup>[273]</sup></a></div> </div> </div> @@ -5036,14 +5034,14 @@ with Fortune and who had become wise and ware in worldly matters and in the turns and shifts of Time. It fortuned one day that this Cock went forth to wander about the farm-lands pecking and picking up as he went such grains of wheat and barley and -<span class='pageno' id='Page_146'>146</span>holcus<a id='r274' /><a href='#f274' class='c011'><sup>[274]</sup></a> and sesame and millet as chanced fall in his way; but, +<span class='pageno' id='Page_146'>146</span>holcus<a id='r274' href='#f274' class='c011'><sup>[274]</sup></a> and sesame and millet as chanced fall in his way; but, being careless of himself, he had left the village afar off without thinking of what he did, and ere he took counsel with himself he found him amiddlemost the wilderness. So he turned him rightwards and leftwards but espied nor friend nor familiar, whereat he stood perplext as to his affair and his breast was straitened and still he knew not what to do. Now while thus bewildered in his -wits touching his next step, behold, his glance fell upon a Fox<a id='r275' /><a href='#f275' class='c011'><sup>[275]</sup></a> +wits touching his next step, behold, his glance fell upon a Fox<a id='r275' href='#f275' class='c011'><sup>[275]</sup></a> who was approaching him from afar, whereat he feared and trembled and was agitated with mighty great agitation. At once he turned him about and presently espied a high wall arising from @@ -5074,8 +5072,8 @@ a-fro-ing; and the twain have gathered together all manner of ferals, lions and hyenas, leopards and lynxes, wild cattle and antelopes and jackals and even hares, brief, all the wild beasts of the world; and they have also collected every kind of bird, eagle -and vulture, crow and raven,<a id='r276' /><a href='#f276' class='c011'><sup>[276]</sup></a> wild pigeon and turtle-dove, poultry -and fowls and Katás and quails<a id='r277' /><a href='#f277' class='c011'><sup>[277]</sup></a> and other small deer, and these +and vulture, crow and raven,<a id='r276' href='#f276' class='c011'><sup>[276]</sup></a> wild pigeon and turtle-dove, poultry +and fowls and Katás and quails<a id='r277' href='#f277' class='c011'><sup>[277]</sup></a> and other small deer, and these two liege lords have bidden the herald proclaim, throughout the tracts of the upland wold and the wild lowland, safety and security and confraternity and peace with honour and sympathy and @@ -5091,7 +5089,7 @@ intimacy one with other. Moreover they have commissioned me, very me, to overroam the wastes and gladden with good tidings the peoples of the wilds and proclaim that one and all without exception must assemble together, and also that whoso delayeth -or refuseth obedience shall not escape punishment<a id='r278' /><a href='#f278' class='c011'><sup>[278]</sup></a> nor let each +or refuseth obedience shall not escape punishment<a id='r278' href='#f278' class='c011'><sup>[278]</sup></a> nor let each and every fail to make act of presence and to kiss hands. And of thee, O my brother, I especially require that thou descend from <span class='pageno' id='Page_148'>148</span>thy high stead in safety and security and satisfaction, and that @@ -5130,10 +5128,10 @@ be sign of greyhound;” and the other replied, “The Truth is known to Allah alone, yet I seem now to see a something lengthy of leg, lean of flank, loose of ears, fine of forehand and full of quarter, and at this moment it draweth near and is well nigh upon -us—O fine!”<a id='r279' /><a href='#f279' class='c011'><sup>[279]</sup></a> Now when the Fox heard these words he cried to +us—O fine!”<a id='r279' href='#f279' class='c011'><sup>[279]</sup></a> Now when the Fox heard these words he cried to the Cock, “O my brother, I must farewell thee!” and so saying he arose and committed his legs to the wind and he had recourse -to the Father of Safety.<a id='r280' /><a href='#f280' class='c011'><sup>[280]</sup></a> Seeing this, the Cock also cried, “Why +to the Father of Safety.<a id='r280' href='#f280' class='c011'><sup>[280]</sup></a> Seeing this, the Cock also cried, “Why thus take to flight when thou hast no spoiler thy heart to affright?” Replied the Fox, “I have a fear of the Greyhound, O my brother, for that he is not of my friends or of my familiars;” and the Cock @@ -5170,7 +5168,7 @@ him unharmed to his own place. And here he related unto <div class='nf-center-c1'> <div class='nf-center c005'> - <div><span class='pageno' id='Page_153'>153</span><b>Here we begin to indite the History of what befel the Fowl-let from the Fowler.</b><a id='r281' /><a href='#f281' class='c011'><sup>[281]</sup></a></div> + <div><span class='pageno' id='Page_153'>153</span><b>Here we begin to indite the History of what befel the Fowl-let from the Fowler.</b><a id='r281' href='#f281' class='c011'><sup>[281]</sup></a></div> </div> </div> @@ -5197,7 +5195,7 @@ So draw thee nigh to me and be of thy safety trustful and prove thee not of me fearful.” Quoth the Fowl-let, “I beseech thee by <span class='pageno' id='Page_154'>154</span>Allah, say me who art thou so I may not of thee feel affright and what be thy bye-name and thy name and to which of the tribes -dost trace thy tree?” And quoth the Trap, “My name is Holdfast<a id='r282' /><a href='#f282' class='c011'><sup>[282]</sup></a> +dost trace thy tree?” And quoth the Trap, “My name is Holdfast<a id='r282' href='#f282' class='c011'><sup>[282]</sup></a> and my patronymic is Bindfast and my tribe is hight the Sons of Fallfast.” Replied the Birdie, “Sooth thou sayest; for such name is truly thy name and such bye-name is without @@ -5234,15 +5232,15 @@ matter hath one of the poets said, and said right well:—</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>Fly folk, in public ne’er appearing, ✿ And men shall name thee man God-fearing;<a id='r283' /><a href='#f283' class='c011'><sup>[283]</sup></a></div> + <div class='line'>Fly folk, in public ne’er appearing, ✿ And men shall name thee man God-fearing;<a id='r283' href='#f283' class='c011'><sup>[283]</sup></a></div> <div class='line'>Nor say I’ve brother, mate and friend: ✿ Try men with mind still persevering:</div> - <div class='line'>Yea, few are they as thou couldst wish: ✿ Scorpions they prove when most endearing.<a id='r284' /><a href='#f284' class='c011'><sup>[284]</sup></a></div> + <div class='line'>Yea, few are they as thou couldst wish: ✿ Scorpions they prove when most endearing.<a id='r284' href='#f284' class='c011'><sup>[284]</sup></a></div> </div> </div> </div> <p class='c000'>And one of the Sages hath said, “Solitude and not ill associate.” -Also quoth they to Al-Bahlúl,<a id='r285' /><a href='#f285' class='c011'><sup>[285]</sup></a> Why this tarrying of thine amid +Also quoth they to Al-Bahlúl,<a id='r285' href='#f285' class='c011'><sup>[285]</sup></a> Why this tarrying of thine amid the homes of the dead and why this sojourning in a barren stead and wherefore this farness from kinsmen and mate and lack of neighbourly love for brother and intimate? But quoth he, “Woe @@ -5269,7 +5267,7 @@ on their sides loving the Lord to obey in desire and dismay and doling their good away. And quoth Allah (be He glorified and magnified!):—‘And for scanty while of the night they take not gentle rest and at rising morn His pardon they obtest and their -Lord granteth unto them their request.’<a id='r286' /><a href='#f286' class='c011'><sup>[286]</sup></a> And wottest thou not, +Lord granteth unto them their request.’<a id='r286' href='#f286' class='c011'><sup>[286]</sup></a> And wottest thou not, O my brother, what said the poet?—</p> <div class='lg-container-b c002'> @@ -5292,7 +5290,7 @@ the reason that I thereby resemble the dead and in life I am shunning the pernicious lusts of the flesh; and Almighty Allah (be He glorified and magnified!) said in His August Volume:—‘From <span class='pageno' id='Page_157'>157</span>earth have We created you and unto her We will return -you and from her will We draw you forth a second time.’”<a id='r287' /><a href='#f287' class='c011'><sup>[287]</sup></a> +you and from her will We draw you forth a second time.’”<a id='r287' href='#f287' class='c011'><sup>[287]</sup></a> Replied the Birdie, “The truth thou hast told in whatso thou dost unfold, but why do I see thee so bent of back?” and rejoined the Trap, “Learn, O my brother, that the cause for this bowing @@ -5313,7 +5311,7 @@ upon this matter right well the poet hath spoken:—</p> <p class='c000'>The Fowl-let continued, “O my brother, of truth the token is that whereof thou hast spoken and I have understood thee and am -certified of thy sooth. But yet, I see upon thee a robe<a id='r288' /><a href='#f288' class='c011'><sup>[288]</sup></a> of hair!” +certified of thy sooth. But yet, I see upon thee a robe<a id='r288' href='#f288' class='c011'><sup>[288]</sup></a> of hair!” and the Trap rejoined, “O my brother, knowest thou not of hair and wool that they be the wear of the pious and the religious, whereof one of the poets hath spoken in these words:—</p> @@ -5321,14 +5319,14 @@ whereof one of the poets hath spoken in these words:—</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>Folk who in fear of long accompt<a id='r289' /><a href='#f289' class='c011'><sup>[289]</sup></a> for naught of worldly care ✿ Hail to them! haply garb of wool they’ll change for silken wear:</div> + <div class='line'>Folk who in fear of long accompt<a id='r289' href='#f289' class='c011'><sup>[289]</sup></a> for naught of worldly care ✿ Hail to them! haply garb of wool they’ll change for silken wear:</div> <div class='line'>In life for provaunt shall suffice them salt and barley-bread ✿ Who seek th’ Almighty Lord and bow the head in sedulous pray’r.”</div> </div> </div> </div> <p class='c000'>The Birdie resumed, “In very deed thy speech the sooth doth -teach; but say me what be this staff<a id='r290' /><a href='#f290' class='c011'><sup>[290]</sup></a> thou hendest in hand?” +teach; but say me what be this staff<a id='r290' href='#f290' class='c011'><sup>[290]</sup></a> thou hendest in hand?” Replied the Trap, “O my brother, know that I have become an <span class='pageno' id='Page_158'>158</span>olden man well shotten in years and my strength is minished, wherefor I have taken me a staff that I may prop me thereon and @@ -5350,14 +5348,14 @@ of the springe. Hereupon he pecked at it with one peck nor had he gained aught of good therefrom ere the Trap came down heavily upon him and entangled his neck and held him fast. Hereupon he was seized with a fit of sore affright and he cried out “Zík! -zík!” and “Mík! mík!<a id='r291' /><a href='#f291' class='c011'><sup>[291]</sup></a> Verily I have fallen into wreak and am +zík!” and “Mík! mík!<a id='r291' href='#f291' class='c011'><sup>[291]</sup></a> Verily I have fallen into wreak and am betrayed by friendly freke and oh, the excess of my trouble and tweak, Zík! Zík! O Thou who kennest my case, do Thou enable me escape to seek, and save me from these straits unique and be Thou ruthful to me the meek!” Thereupon quoth to him the Trap, “Thou criest out Zik! Zik! and hast fallen into straits unique and hast strayed from the way didst seek, O Miscreant and -Zindík,<a id='r292' /><a href='#f292' class='c011'><sup>[292]</sup></a> and naught shall avail thee at this present or brother or +Zindík,<a id='r292' href='#f292' class='c011'><sup>[292]</sup></a> and naught shall avail thee at this present or brother or friend veridique or familiar freke. Now understand and thy pleasure seek! I have deceived thee with a deceit and thou lentest ear <span class='pageno' id='Page_159'>159</span>and lustedst.” Replied the Bird, “I am one whom desire hath @@ -5366,12 +5364,12 @@ for whose neck the collar of destruction is fitted and I have fallen along with those who lowest fall!” Hereupon the Fowler came up with his knife to slaughter the Fowl-let and began saying, “How many a birdie have we taken in all ease for desire of its -meat that we may dress their heads with rice or in Harísah<a id='r293' /><a href='#f293' class='c011'><sup>[293]</sup></a> or +meat that we may dress their heads with rice or in Harísah<a id='r293' href='#f293' class='c011'><sup>[293]</sup></a> or fried in pan and eat thereof pleasurably myself or feed therewith great men and grandees. Also ’tis on us incumbent to feed privily upon half the bodies and the other half shall be for our guests whilst I will take the wings to set before my family and kinsmen -as the most excellent of gifts.”<a id='r294' /><a href='#f294' class='c011'><sup>[294]</sup></a> Hearing these words the Bird +as the most excellent of gifts.”<a id='r294' href='#f294' class='c011'><sup>[294]</sup></a> Hearing these words the Bird fell to speaking and saying:—</p> <div class='lg-container-b c002'> @@ -5392,11 +5390,11 @@ Fowler far from heeding his words, made him over to his son saying, “O my child, take this bird and faring homewards slaughter him and of him cook for us a cumin-ragout and a lemon-stew, a mess flavoured with verjuice and a second of mushrooms -and a third with pomegranate seeds and a fourth of clotted curd<a id='r295' /><a href='#f295' class='c011'><sup>[295]</sup></a> -<span class='pageno' id='Page_160'>160</span>cooked with Summák,<a id='r296' /><a href='#f296' class='c011'><sup>[296]</sup></a> and a fine fry and eke conserves of pears<a id='r297' /><a href='#f297' class='c011'><sup>[297]</sup></a> +and a third with pomegranate seeds and a fourth of clotted curd<a id='r295' href='#f295' class='c011'><sup>[295]</sup></a> +<span class='pageno' id='Page_160'>160</span>cooked with Summák,<a id='r296' href='#f296' class='c011'><sup>[296]</sup></a> and a fine fry and eke conserves of pears<a id='r297' href='#f297' class='c011'><sup>[297]</sup></a> and quinces and apples and apricots hight the rose-water and -vermicelli<a id='r298' /><a href='#f298' class='c011'><sup>[298]</sup></a> and Sikbáj;<a id='r299' /><a href='#f299' class='c011'><sup>[299]</sup></a> and meat dressed with the six leaves and -a porridge<a id='r300' /><a href='#f300' class='c011'><sup>[300]</sup></a> and a rice-milk, and an ’Ajíjíyah<a id='r301' /><a href='#f301' class='c011'><sup>[301]</sup></a> and fried flesh in +vermicelli<a id='r298' href='#f298' class='c011'><sup>[298]</sup></a> and Sikbáj;<a id='r299' href='#f299' class='c011'><sup>[299]</sup></a> and meat dressed with the six leaves and +a porridge<a id='r300' href='#f300' class='c011'><sup>[300]</sup></a> and a rice-milk, and an ’Ajíjíyah<a id='r301' href='#f301' class='c011'><sup>[301]</sup></a> and fried flesh in strips and Kabábs and meat-olives and dishes the like of these. Also do thou make of his guts strings for bows and of his gullet a conduit for the terrace-roof and of his skin a tray-cloth and of his @@ -5407,7 +5405,7 @@ wended thy wits and thine understanding? Art Jinn-mad or wine-drunken? Art age-foolish or asleep? Art heavy-minded or remiss in thought? Indeed had I been that long-necked bird the ’Anká, daughter of Life, or were I the she-camel of Sálih to be, or -the ram of Isaac the sacrificed, or the loquent calf of Al-Sámiri<a id='r302' /><a href='#f302' class='c011'><sup>[302]</sup></a> +the ram of Isaac the sacrificed, or the loquent calf of Al-Sámiri<a id='r302' href='#f302' class='c011'><sup>[302]</sup></a> <span class='pageno' id='Page_161'>161</span>or even a buffalo fattened daintily all this by thee mentioned had never come from me.” Hereat he fell to improvising and saying:—</p> @@ -5416,7 +5414,7 @@ never come from me.” Hereat he fell to improvising and saying:—</p> <div class='group'> <div class='line'>“The Ruthful forbiddeth the eating of me ✿ And His Grace doth grace me with clemency:</div> <div class='line'>A Camel am I whom they overload ✿ And the Birder is daft when my flesh seeth he:</div> - <div class='line'>From Solomon’s breed, O my God I have hope: ✿ If he kill me the Ruthful his drowning<a id='r303' /><a href='#f303' class='c011'><sup>[303]</sup></a> decree.”</div> + <div class='line'>From Solomon’s breed, O my God I have hope: ✿ If he kill me the Ruthful his drowning<a id='r303' href='#f303' class='c011'><sup>[303]</sup></a> decree.”</div> </div> </div> </div> @@ -5459,14 +5457,14 @@ and in thy wits slackness. O Scant of sense, when sawest thou ever a sparrow company with a Falcon, much less with two Falcons? So short is thine understanding that I have escaped thy hand by devising the simplest device which my -<i><span lang="fr" xml:lang="fr">nous</span></i> and knowledge suggested.” Hereat he began to improvise +<i><span lang="fr">nous</span></i> and knowledge suggested.” Hereat he began to improvise and repeat:—</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>“When Fortune easy was, from duty<a id='r304' /><a href='#f304' class='c011'><sup>[304]</sup></a> didst forbear ✿ Nor from that malady<a id='r305' /><a href='#f305' class='c011'><sup>[305]</sup></a> hast safety or repair:</div> - <div class='line'>Then blame thyself nor cast on other wight<a id='r306' /><a href='#f306' class='c011'><sup>[306]</sup></a> the fault ✿ And lacking all excuse to death of misery fare!”</div> + <div class='line'>“When Fortune easy was, from duty<a id='r304' href='#f304' class='c011'><sup>[304]</sup></a> didst forbear ✿ Nor from that malady<a id='r305' href='#f305' class='c011'><sup>[305]</sup></a> hast safety or repair:</div> + <div class='line'>Then blame thyself nor cast on other wight<a id='r306' href='#f306' class='c011'><sup>[306]</sup></a> the fault ✿ And lacking all excuse to death of misery fare!”</div> </div> </div> </div> @@ -5487,13 +5485,13 @@ return for thee me-wards, where thou shalt with me abide, and thee within the apple of mine eye will I hide, and after all this toil and turmoil I will perfume and fumigate thee with ambergris and with Comorin lign-aloes, and I will bring thee sugar for food and nuts -of the pine<a id='r307' /><a href='#f307' class='c011'><sup>[307]</sup></a> and with me thou shalt tarry in highmost degree?” +of the pine<a id='r307' href='#f307' class='c011'><sup>[307]</sup></a> and with me thou shalt tarry in highmost degree?” Replied the Birdie, “O miserable, past is that which passed; I mean, suffice me not thy fraud and thy flattering falsehood. And laud to the Lord, O thou meanest of men, how soon hast thou forgotten the three charges wherewith I charged thee! And how short are thy wits seeing that the whole of me weighteth not ten -drachms<a id='r308' /><a href='#f308' class='c011'><sup>[308]</sup></a> and how then can I bear in crop a jewel weighing an +drachms<a id='r308' href='#f308' class='c011'><sup>[308]</sup></a> and how then can I bear in crop a jewel weighing an ounce? How far from thee is subtilty and how speedily hast thou forgotten mine injunctions wherewith I enjoined thee saying:—Believe not aught save that whereon thine eye is cast nor regret @@ -5505,7 +5503,7 @@ whittle’s sharp edge, and I thank my Lord for my escape and for the loosing of my prosperity from the trap of trouble.” Now when the Birder heard these words of the Birdie he repented and regretted <span class='pageno' id='Page_164'>164</span>his folly, and he cried, “O my sorrow for what failed me of the -slaughter of this volatile, and as he sank on the ground he sang:—<a id='r309' /><a href='#f309' class='c011'><sup>[309]</sup></a></p> +slaughter of this volatile, and as he sank on the ground he sang:—<a id='r309' href='#f309' class='c011'><sup>[309]</sup></a></p> <div class='lg-container-b c002'> <div class='linegroup'> @@ -5548,14 +5546,14 @@ fell to improvising:—</p> <div class='nf-center-c1'> <div class='nf-center c005'> - <div><span class='pageno' id='Page_167'>167</span><b>Here we begin to write and indite the Tale of a man of Syria, Attaf hight.</b><a id='r310' /><a href='#f310' class='c011'><sup>[310]</sup></a></div> + <div><span class='pageno' id='Page_167'>167</span><b>Here we begin to write and indite the Tale of a man of Syria, Attaf hight.</b><a id='r310' href='#f310' class='c011'><sup>[310]</sup></a></div> </div> </div> <p class='c010'>They relate (but Allah is All-knowing of His unknown and All-cognisant of what forewent in the annals of folk and the wonders -of yore, and of times long gone before!) that in the city of Shám<a id='r311' /><a href='#f311' class='c011'><sup>[311]</sup></a> -there dwelt of old a man Attáf hight, who rivalled Hátim of Tayy<a id='r312' /><a href='#f312' class='c011'><sup>[312]</sup></a> +of yore, and of times long gone before!) that in the city of Shám<a id='r311' href='#f311' class='c011'><sup>[311]</sup></a> +there dwelt of old a man Attáf hight, who rivalled Hátim of Tayy<a id='r312' href='#f312' class='c011'><sup>[312]</sup></a> in his generosity and his guest-love and in his self-control as to manners and morals. Now he lived in the years when the Caliph Harun al-Rashid was reigning in Baghdad-city, and it happened @@ -5569,10 +5567,10 @@ be broadened and haply be gladdened by such spectacle.” The <span class='pageno' id='Page_168'>168</span>Minister did the bidding of his lord, who, finding a room full of books, put forth his hand, and taking up one of the volumes, opened and read. Then he fell to weeping thrice, and thrice to -laughing aloud,<a id='r313' /><a href='#f313' class='c011'><sup>[313]</sup></a> whereat the Wazir considered him and cried, “O +laughing aloud,<a id='r313' href='#f313' class='c011'><sup>[313]</sup></a> whereat the Wazir considered him and cried, “O King of the Age, how is it I espy thee reading and weeping and laughing at one and the same moment when none so act save -madmen and maniacs?”<a id='r314' /><a href='#f314' class='c011'><sup>[314]</sup></a> And having spoken on this wise he held +madmen and maniacs?”<a id='r314' href='#f314' class='c011'><sup>[314]</sup></a> And having spoken on this wise he held his peace; but the Prince of True Believers turned himwards and cried, “O dog of the sons of Bermak, I see thee going beyond thy degree and quitting the company of sensible men, and thou @@ -5596,23 +5594,23 @@ face to face his father Yahyá the Bermaki, who was issuing from the mansion and he recounted to him the tale, whereat his parent said, “Go at once, abide not here, but turn thee Damascus-wards until shall terminate this decline of fortune and this disjunction of favour, and -at the ending thereof thou shalt see wonders therein.”<a id='r315' /><a href='#f315' class='c011'><sup>[315]</sup></a> Ja’afar -replied, “Not until I shall have laid a charge upon my Harím;”<a id='r316' /><a href='#f316' class='c011'><sup>[316]</sup></a> but +at the ending thereof thou shalt see wonders therein.”<a id='r315' href='#f315' class='c011'><sup>[315]</sup></a> Ja’afar +replied, “Not until I shall have laid a charge upon my Harím;”<a id='r316' href='#f316' class='c011'><sup>[316]</sup></a> but Yahya cried, “Enter not these doors, hie thee at once to Al-Shám, for even so ’tis determined by Destiny.” Accordingly the Wazir gave ear to his sire, and taking a bag containing one thousand dinars and slinging on his sword farewelled him; then, mounting a she-mule, alone and unattended by slave or page, he rode off and he ceased not riding for ten days full-told until he arrived at the -Marj<a id='r317' /><a href='#f317' class='c011'><sup>[317]</sup></a> or mead of Damascus. Now it so fortuned that on that -same day Attaf,<a id='r318' /><a href='#f318' class='c011'><sup>[318]</sup></a> a fair youth and a well-known of the “Smile of +Marj<a id='r317' href='#f317' class='c011'><sup>[317]</sup></a> or mead of Damascus. Now it so fortuned that on that +same day Attaf,<a id='r318' href='#f318' class='c011'><sup>[318]</sup></a> a fair youth and a well-known of the “Smile of the Prophet,” and one of the noblest and most generous of her sons had pitched tents and had spread a banquet outside the city, where chancing to sight Ja’afar mounted on his beast, he knew him to be a wayfarer passing by, and said to his slaves, “Call to me yonder man!” They did his bidding and the stranger rode up to the party of friends, and dismounting from his mule saluted them -with the salam which they all returned. Then they sat for a while<a id='r319' /><a href='#f319' class='c011'><sup>[319]</sup></a> +with the salam which they all returned. Then they sat for a while<a id='r319' href='#f319' class='c011'><sup>[319]</sup></a> <span class='pageno' id='Page_170'>170</span>after which Attaf arose and led Ja’afar to his house companied by all the company which was there and they paced into a spacious open hall and seated themselves in converse for an hour full-told. @@ -5623,15 +5621,15 @@ the eunuchs and attendants brought in candles of honey-coloured wax that shed a brilliant light, and presently the musicians came in band and performed a right royal partition while the servants served up conserves for dessert. So they ate, and when they had -eaten their sufficiency they<a id='r320' /><a href='#f320' class='c011'><sup>[320]</sup></a> drank coffee; and finally, at their +eaten their sufficiency they<a id='r320' href='#f320' class='c011'><sup>[320]</sup></a> drank coffee; and finally, at their ease and in their own good time, all the guests arose and made obeisance and fared homewards. Then Attaf and Ja’afar sat at table for an hour or so, during which the host offered his guest an hundred greetings, saying, “All kinds of blessings have descended from Heaven upon our heads. Tell me, how was it thou honouredst us, and what was the cause of thy coming and of thy favouring us -with thy footsteps?”<a id='r321' /><a href='#f321' class='c011'><sup>[321]</sup></a> So Ja’afar disclosed to him his name and -office<a id='r322' /><a href='#f322' class='c011'><sup>[322]</sup></a> and told him the reasons of his ride to Damascus from +with thy footsteps?”<a id='r321' href='#f321' class='c011'><sup>[321]</sup></a> So Ja’afar disclosed to him his name and +office<a id='r322' href='#f322' class='c011'><sup>[322]</sup></a> and told him the reasons of his ride to Damascus from the beginning to the end full and detailed, whereto Attaf rejoined, “Tarry with me an thou please a decade of years; and grieve not at all, for thy Worship is owner of this place.” After this the @@ -5640,14 +5638,14 @@ at the head of the hall and its honour-stead, and disposed other sleeping-gear alongside thereof, which seeing the Wazir said to himself, “Haply my host is a bachelor, that they would spread his bed by my side; however, I will venture the question.” Accordingly he -addressed his host saying, “O Attaf, art thou single or married?”<a id='r323' /><a href='#f323' class='c011'><sup>[323]</sup></a> +addressed his host saying, “O Attaf, art thou single or married?”<a id='r323' href='#f323' class='c011'><sup>[323]</sup></a> <span class='pageno' id='Page_171'>171</span>“I am married, O my lord,” quoth the other, whereat Ja’afar resumed, “Wherefore dost thou not go within and lie with thy Harím?” “O my lord,” replied Attaf, “the Harim is not about to take flight, and it would be naught but disgraceful to me were I to leave a visitor like thyself, a man by all revered, to sleep alone while I fare to-night with my Harim and rise betimes to enter the -Hammam.<a id='r324' /><a href='#f324' class='c011'><sup>[324]</sup></a> In me such action would I deem be want of courtesy +Hammam.<a id='r324' href='#f324' class='c011'><sup>[324]</sup></a> In me such action would I deem be want of courtesy and failure in honouring a magnifico like thine Honour. In very sooth, O my lord, so long as thy presence deign favour this house I will not sleep within my Harem until I farewell thy Worship and @@ -5658,7 +5656,7 @@ together that night and when morning morrowed they arose and fared to the Baths whither Attaf had sent for the use of his guest a suit of magnificent clothes, and caused Ja’afar don it before leaving the Hammam. Then finding the horses at the -door, they mounted and repaired to the Lady’s Tomb,<a id='r325' /><a href='#f325' class='c011'><sup>[325]</sup></a> and spent +door, they mounted and repaired to the Lady’s Tomb,<a id='r325' href='#f325' class='c011'><sup>[325]</sup></a> and spent a day worthy to be numbered in men’s lives. Nor did they cease visiting place after place by day and sleeping in the same stead by night, in the way we have described, for the space of @@ -5670,7 +5668,7 @@ wherefore art thou grieved? An thou be heavy of heart why not relate to me what hath oppressed thee?” Answered Ja’afar, “O my brother, I find my breast sore straitened and I would <span class='pageno' id='Page_172'>172</span>fain stroll about the streets of Damascus and solace me with -seeing the Cathedral-mosque of the Ommiades.”<a id='r326' /><a href='#f326' class='c011'><sup>[326]</sup></a> “And who, O +seeing the Cathedral-mosque of the Ommiades.”<a id='r326' href='#f326' class='c011'><sup>[326]</sup></a> “And who, O my lord,” responded the other, “would hinder thee therefrom? Do thou deign wander whither thou wilt and take thy solace, so may thy spirits be gladdened and thy breast be broadened. @@ -5690,12 +5688,12 @@ vile, and he turned into the city and began a-wandering about the streets of Damascus and enjoying the spectacle; and at last he entered the Jámi’ al-Amawi where he prayed the usual prayers. After this he resumed his strolling about pleasant places until he -came to a narrow street and found a bench formed of stone<a id='r327' /><a href='#f327' class='c011'><sup>[327]</sup></a> set +came to a narrow street and found a bench formed of stone<a id='r327' href='#f327' class='c011'><sup>[327]</sup></a> set in the ground. Hereon he took seat to rest a while, and he looked about, when behold, fronting him were latticed windows -wherein stood cases planted with sweet-smelling herbs.<a id='r328' /><a href='#f328' class='c011'><sup>[328]</sup></a> And +wherein stood cases planted with sweet-smelling herbs.<a id='r328' href='#f328' class='c011'><sup>[328]</sup></a> And hardly had he looked before those casements were opened and -<span class='pageno' id='Page_173'>173</span>suddenly appeared thereat a young lady,<a id='r329' /><a href='#f329' class='c011'><sup>[329]</sup></a> a model of comeliness +<span class='pageno' id='Page_173'>173</span>suddenly appeared thereat a young lady,<a id='r329' href='#f329' class='c011'><sup>[329]</sup></a> a model of comeliness and loveliness and fair figure and symmetrical grace, whose charms would amate all who upon her gaze, and she began watering her plants. Ja’afar cast upon her a single glance and @@ -5729,21 +5727,21 @@ save groan and cry, “Ah miserable me! who shall enjoy thy presence, O full Moon of the Age and who shall look upon that comeliness and loveliness?” And he ceased not being feverish and to twist and turn upon his couch until late morning, and he -was as one lost<a id='r330' /><a href='#f330' class='c011'><sup>[330]</sup></a> with love; but as soon as it was the undurn-hour +was as one lost<a id='r330' href='#f330' class='c011'><sup>[330]</sup></a> with love; but as soon as it was the undurn-hour Attaf came in to him and said, “How is thy health? My thoughts have been settled on thee: and I see that thy slumber hath lasted until between dawn and midday: indeed I deem that thou hast lain awake o’night and hast not slept until so near -the mid-forenoon.” “O my brother, I have no Kayf,”<a id='r331' /><a href='#f331' class='c011'><sup>[331]</sup></a> replied +the mid-forenoon.” “O my brother, I have no Kayf,”<a id='r331' href='#f331' class='c011'><sup>[331]</sup></a> replied Ja’afar. So the host forthwith sent a white slave to summon a physician, and the man did his bidding, and after a short delay -brought one who was the preventer<a id='r332' /><a href='#f332' class='c011'><sup>[332]</sup></a> of his day. And when +brought one who was the preventer<a id='r332' href='#f332' class='c011'><sup>[332]</sup></a> of his day. And when ushered into Ja’afar’s room he addressed the sick man, “There -is no harm to thee and boon of health befal thee:<a id='r333' /><a href='#f333' class='c011'><sup>[333]</sup></a> say me what -aileth thee?” “All is excitement<a id='r334' /><a href='#f334' class='c011'><sup>[334]</sup></a> with me,” answered the other, +is no harm to thee and boon of health befal thee:<a id='r333' href='#f333' class='c011'><sup>[333]</sup></a> say me what +aileth thee?” “All is excitement<a id='r334' href='#f334' class='c011'><sup>[334]</sup></a> with me,” answered the other, whereat the Leach putting forth his fingers felt the wrist of his patient, when he found the pulsations pulsing strong and the -intermissions intermitting regularly.<a id='r335' /><a href='#f335' class='c011'><sup>[335]</sup></a> Noting this he was ashamed +intermissions intermitting regularly.<a id='r335' href='#f335' class='c011'><sup>[335]</sup></a> Noting this he was ashamed to declare before his face, “Thou art in love!” so he kept silence and presently said to Attaf, “I will write thee a recipe containing all that is required by the case.” “Write!” said the @@ -5762,9 +5760,9 @@ was leaving the house he came suddenly upon the housemaster on return to the men’s apartment, and Attaf asked him, “Hast thou written thy prescription?” “Yes,” answered the Leach, “I have written it and set it under his head.” Thereupon the host -pulled out a piastre<a id='r336' /><a href='#f336' class='c011'><sup>[336]</sup></a> and therewith fee’d the physician; after +pulled out a piastre<a id='r336' href='#f336' class='c011'><sup>[336]</sup></a> and therewith fee’d the physician; after which he went up to Ja’afar’s couch and drew the paper from -under his pillow and read it and saw therein written,<a id='r337' /><a href='#f337' class='c011'><sup>[337]</sup></a> “O Attaf, +under his pillow and read it and saw therein written,<a id='r337' href='#f337' class='c011'><sup>[337]</sup></a> “O Attaf, verily thy guest is a lover, so do thou look for her he loveth and for his state purvey and make not overmuch delay.” So the host addressed his guest, saying, “Thou art now become one of us: @@ -5806,7 +5804,7 @@ dame thou sawest yesterday was divorced by her husband; and I will straightway fare to her father and bespeak him to the end that none may lay hand upon her; and then will I return and let thee ken all concerning her.” So saying he arose and went -at once to his cousin-wife<a id='r338' /><a href='#f338' class='c011'><sup>[338]</sup></a> who greeted him and kissing his hand +at once to his cousin-wife<a id='r338' href='#f338' class='c011'><sup>[338]</sup></a> who greeted him and kissing his hand said to him, “Is thy guest a-going?” Said he, “By no means: the cause of my coming to thee is not his going, the reason <span class='pageno' id='Page_177'>177</span>thereof is my design of sending thee to the home of thy people, @@ -5821,7 +5819,7 @@ her, “May this thy coming (Inshallah!) be well, O my daughter, but how is it thou comest thus unexpected?” “Inshallah!” said the wife, “thou art at rest from the colick?” and the mother rejoined, “Who told thee I was colicky? but pass thou within.” -So she entered the court and her father, Abdullah Chelebi hight,<a id='r339' /><a href='#f339' class='c011'><sup>[339]</sup></a> +So she entered the court and her father, Abdullah Chelebi hight,<a id='r339' href='#f339' class='c011'><sup>[339]</sup></a> hearing her footstep from an inner room, asked, “What is there to do?” “Thou mettest anon,” replied his daughter, “Attaf thy son-in-law in the Bazar and didst tell him that my mother was @@ -5842,19 +5840,19 @@ asked him, “Wherefore hast thou done on this wise?” “To-day,” <span class='pageno' id='Page_178'>178</span>answered he, “there came from me a wrongous oath: on account of my inclination to thy daughter my heart is dark as night whereas her good name is whiter than my turband and ever -bright.<a id='r340' /><a href='#f340' class='c011'><sup>[340]</sup></a> Furthermore an occasion befel and this oath fell from my -mouth and I bade her be the owner of herself.<a id='r341' /><a href='#f341' class='c011'><sup>[341]</sup></a> And now will I +bright.<a id='r340' href='#f340' class='c011'><sup>[340]</sup></a> Furthermore an occasion befel and this oath fell from my +mouth and I bade her be the owner of herself.<a id='r341' href='#f341' class='c011'><sup>[341]</sup></a> And now will I beweep the past and straightway set her free.” So saying he wrote a writ of repudiation and returning to Ja’afar said, “From -early dawn I have wearied myself<a id='r342' /><a href='#f342' class='c011'><sup>[342]</sup></a> for thy sake and have so acted +early dawn I have wearied myself<a id='r342' href='#f342' class='c011'><sup>[342]</sup></a> for thy sake and have so acted that no man can lay hand upon her. And at last thou mayst now enjoy life and go to the gardens and the Hammams and take thy -pleasure until the days of her widowhood<a id='r343' /><a href='#f343' class='c011'><sup>[343]</sup></a> be gone by.” Replied +pleasure until the days of her widowhood<a id='r343' href='#f343' class='c011'><sup>[343]</sup></a> be gone by.” Replied Ja’afar, “Allah quicken thee for what thou wroughtest of kindness to me,” and Attaf rejoined, “Find for thyself something thou -requirest, O my brother.”<a id='r344' /><a href='#f344' class='c011'><sup>[344]</sup></a> Then he fell to taking him every day +requirest, O my brother.”<a id='r344' href='#f344' class='c011'><sup>[344]</sup></a> Then he fell to taking him every day amongst the crowd of pleasure-seekers and solacing him with a -show of joyous spectacles<a id='r345' /><a href='#f345' class='c011'><sup>[345]</sup></a> till the term of divorce had sped, when +show of joyous spectacles<a id='r345' href='#f345' class='c011'><sup>[345]</sup></a> till the term of divorce had sped, when he said to the Wazir, “O Ja’afar, I would counsel thee with an especial counsel.” “And what may it be, O my brother?” quoth <span class='pageno' id='Page_179'>179</span>the other; and quoth he, “Know, O my lord, that many of the @@ -5865,7 +5863,7 @@ with whom do thou fare privily and by night forth the city and presently transmit to me tidings from outside the walls that thou the Grand Wazir, Ja’afar the Barmecide, art recalled to court and bound thither from Egypt upon business ordered by the Sultan. -Hereat the Governor of Damascus, ’Abd al-Malik bin Marwán<a id='r346' /><a href='#f346' class='c011'><sup>[346]</sup></a> +Hereat the Governor of Damascus, ’Abd al-Malik bin Marwán<a id='r346' href='#f346' class='c011'><sup>[346]</sup></a> and the Grandees of Syria will flock forth to meet and greet thee with fêtes and feasts, after which do thou send for the young lady’s sire and of him ask her to wife. Then I will summon the Kazi @@ -5883,9 +5881,9 @@ the city when the Minister wrote a writ and despatched it by twenty horsemen with a trader to inform the Governor of Syria that Ja’afar the Barmecide was passing that way and was about to visit Damascus on the especial service of the Sultan. -So the Kapújí<a id='r347' /><a href='#f347' class='c011'><sup>[347]</sup></a> entered Damascus and read out the Wazirial -<span class='pageno' id='Page_180'>180</span>letter<a id='r348' /><a href='#f348' class='c011'><sup>[348]</sup></a> announcing Ja’afar’s return from Egypt. Hereat the Governor -arose and after sending a present of provisions<a id='r349' /><a href='#f349' class='c011'><sup>[349]</sup></a> without the walls +So the Kapújí<a id='r347' href='#f347' class='c011'><sup>[347]</sup></a> entered Damascus and read out the Wazirial +<span class='pageno' id='Page_180'>180</span>letter<a id='r348' href='#f348' class='c011'><sup>[348]</sup></a> announcing Ja’afar’s return from Egypt. Hereat the Governor +arose and after sending a present of provisions<a id='r349' href='#f349' class='c011'><sup>[349]</sup></a> without the walls bade pitch the tents, and the Grandees of Syria rode forth to meet the Minister, and the Headmen of the Province set out to greet him, and he entered with all honour and consideration. It was @@ -5902,7 +5900,7 @@ to him, “Thy daughter hath been divorced?” and said the other fain take her to wife;” and quoth the father, “Here am I ready to send her as thy handmaid.” The Governor of Sham added, “I will assume charge of the dowry,” and the damsel’s father -rejoined, “It hath already come to hand.”<a id='r350' /><a href='#f350' class='c011'><sup>[350]</sup></a> Hereat they summoned +rejoined, “It hath already come to hand.”<a id='r350' href='#f350' class='c011'><sup>[350]</sup></a> Hereat they summoned the Kazi and wrote out the writ of Ja’afar’s marriage; and, having ended the ceremony, they distributed meat and drink to the poor in honour of the wedding, and Abd al-Malik bin Marwan @@ -5927,11 +5925,11 @@ his exceeding great generosity. But on the next day Ja’afar sent a message to her sire informing him that the march would begin about mid-afternoon and that he wished him to make all ready, so the father did accordingly; and when Attaf heard -thereof he sent supplies and spending-money.<a id='r351' /><a href='#f351' class='c011'><sup>[351]</sup></a> At the time +thereof he sent supplies and spending-money.<a id='r351' href='#f351' class='c011'><sup>[351]</sup></a> At the time appointed the Minister took horse escorted by the Governor and -the Grandees, and they brought out the mule-litter<a id='r352' /><a href='#f352' class='c011'><sup>[352]</sup></a> wherein was +the Grandees, and they brought out the mule-litter<a id='r352' href='#f352' class='c011'><sup>[352]</sup></a> wherein was the bride, and the procession rode onwards until they had reached -the Dome of the Birds,<a id='r353' /><a href='#f353' class='c011'><sup>[353]</sup></a> whereat the Minister bade them return +the Dome of the Birds,<a id='r353' href='#f353' class='c011'><sup>[353]</sup></a> whereat the Minister bade them return home and they obeyed him and farewelled him. But on the ride back they all met Attaf coming from the city, and he reined in his horse and saluted the Governor and exchanged salams with @@ -5939,7 +5937,7 @@ his companions, who said to him, “Now at the very time we are going in thou comest out.” Attaf made answer, “I wotted not that he would set forth this day, but as soon as I was certified that he had mounted I sent to summon his escort and came forth -<span class='pageno' id='Page_182'>182</span>a-following him.”<a id='r354' /><a href='#f354' class='c011'><sup>[354]</sup></a> To this the Governor replied, “Go catch them +<span class='pageno' id='Page_182'>182</span>a-following him.”<a id='r354' href='#f354' class='c011'><sup>[354]</sup></a> To this the Governor replied, “Go catch them up at the Dome of the Birds, where they are now halting.” Attaf followed this counsel and reaching the place alighted from his mare, and approaching Ja’afar embraced him and cried, @@ -5966,7 +5964,7 @@ of his stranger, and married her to him; so this day he followeth to enjoin him once more concerning the Government of Syria which perchance is promised to him. And ’tis better that thou breakfast upon him ere he sup upon thee.” The other enquired, -“And whose daughter is she, is not her sire Abdullah Chelebi?”<a id='r355' /><a href='#f355' class='c011'><sup>[355]</sup></a> +“And whose daughter is she, is not her sire Abdullah Chelebi?”<a id='r355' href='#f355' class='c011'><sup>[355]</sup></a> Whereto the man answered, “Yes, O my lord, and I repeat that she was put away to the intent that Ja’afar might espouse her.” <span class='pageno' id='Page_183'>183</span>When the Governor heard these words, he was wroth with wrath @@ -5987,7 +5985,7 @@ mulcts from the folk? Nay; I would command according to Holy Law and even as Allah hath ordered, ‘A life for a life.’” He then turned for testimony to those present and asked them, “What said this man?” and they answered, “He said:—I slew -him.” “Is the accused in his right mind or Jinn-mad<a id='r356' /><a href='#f356' class='c011'><sup>[356]</sup></a>?” pursued +him.” “Is the accused in his right mind or Jinn-mad<a id='r356' href='#f356' class='c011'><sup>[356]</sup></a>?” pursued the Governor; and they said, “In his senses.” Then quoth the Governor to the Mufti, “O Efendi, deliver me thine official decision according to that thou heardest from the accused’s @@ -5999,7 +5997,7 @@ Notables interfered and cried, “Give him a delay, for thou hast <span class='pageno' id='Page_184'>184</span>no right to slay him without further evidence; and better send him to gaol.” Now all Damascus was agitated and excited by this affair, which came upon the folk so suddenly and unforeseen. -And Attaf’s friends<a id='r357' /><a href='#f357' class='c011'><sup>[357]</sup></a> and familiars came down upon the Governor +And Attaf’s friends<a id='r357' href='#f357' class='c011'><sup>[357]</sup></a> and familiars came down upon the Governor and went about spreading abroad that the generous man had not spoken such words save in fear lest his neighbours be molested and be mulcted for a murther which they never committed, and @@ -6024,8 +6022,8 @@ fashion? I am resolved to set thee free and to ransom thee with my life; and at this very moment I will strike off thy chains and deliver thee from him. But do thou arise and tear my face and pluck out my beard and rend my raiment; then, after thrusting a -gag<a id='r358' /><a href='#f358' class='c011'><sup>[358]</sup></a> into my mouth wend thy ways and save thy life and leave -me to bear all blame.”<a id='r359' /><a href='#f359' class='c011'><sup>[359]</sup></a> Quoth Attaf, “Allah requite thee for +gag<a id='r358' href='#f358' class='c011'><sup>[358]</sup></a> into my mouth wend thy ways and save thy life and leave +me to bear all blame.”<a id='r359' href='#f359' class='c011'><sup>[359]</sup></a> Quoth Attaf, “Allah requite thee for <span class='pageno' id='Page_185'>185</span>me with every weal!” Accordingly the gaoler did as he had undertaken and his prisoner went forth unhurt and at once followed the road to Baghdad. So far concerning him; but now hear thou @@ -6042,7 +6040,7 @@ and the man answered, “O my lord, yesternight, about the middle thereof, a gang of vagabonds and ne’er-do-wells as they were ’Ifrits of our lord Sulayman (upon whom be The Peace!), not one of whom I recognised, came upon me and ere I was ware of them -they broke down the prison door and killed me;<a id='r360' /><a href='#f360' class='c011'><sup>[360]</sup></a> and when I +they broke down the prison door and killed me;<a id='r360' href='#f360' class='c011'><sup>[360]</sup></a> and when I would have cried aloud and shouted for aid they placed yonder gag in my mouth, then they wounded me and shredded my dress and left me in the state thou seest. Moreover they took Attaf @@ -6063,7 +6061,7 @@ Baghdad when robbers came upon him and stripped him of all his clothes, so that he was compelled to enter the capital in foulest condition, naked even as his mother bare him. And after some charitable wight had thrown an old robe about him and bound his -head with a clout (and his unshorn hair fell over his eyes)<a id='r361' /><a href='#f361' class='c011'><sup>[361]</sup></a> he fell +head with a clout (and his unshorn hair fell over his eyes)<a id='r361' href='#f361' class='c011'><sup>[361]</sup></a> he fell to asking for the mansion of the Wazir Ja’afar and the folk guided him thereto. But when he would have entered the attendants suffered him not; so he stood at that gate till an old man joined @@ -6073,13 +6071,13 @@ Shaykh, an ink-case and pens and paper?” and the other replied, for thee.” “I will write myself,” rejoined Attaf; and when the old man handed to him the gear, he took seat and indited an address to Ja’afar informing him of all that passed from first to -last, and especially of his own foul plight.<a id='r362' /><a href='#f362' class='c011'><sup>[362]</sup></a> Presently he returned +last, and especially of his own foul plight.<a id='r362' href='#f362' class='c011'><sup>[362]</sup></a> Presently he returned the ink-case and reed pens to the Shaykh; and, going up to the gate, asked those standing about the doors, “Will ye not admit for me this missive and place it in the hand of his Highness, Ja’afar the Bermaki, the Wazir?” “Give it here,” said they, and one of them took it with the intent of handing it to the Minister when -suddenly the cannon roared;<a id='r363' /><a href='#f363' class='c011'><sup>[363]</sup></a> the palace was in a hubbub and each +suddenly the cannon roared;<a id='r363' href='#f363' class='c011'><sup>[363]</sup></a> the palace was in a hubbub and each and everyone cried, “What is to do?” Hereat many voices replied, “The Sultan, who hath been favoured with a man-child, biddeth decorate the city for seven days.” Hereat the attendant, who had @@ -6091,7 +6089,7 @@ Attaf amongst the number. As he issued forth the gaol he beheld all the streets adorned with flags and tapestry, and when evening approached eating-cloths and trays of food were set and all fell-to, while sundry said to Attaf who was in pauper -plight, “Come and eat thou;” for it was a popular feast.<a id='r364' /><a href='#f364' class='c011'><sup>[364]</sup></a> +plight, “Come and eat thou;” for it was a popular feast.<a id='r364' href='#f364' class='c011'><sup>[364]</sup></a> And affairs went on after this same fashion and the bands made music and cannon was fired until ended the week of decoration during which the folk ceased not to-ing and fro-ing. As evening @@ -6127,7 +6125,7 @@ about to consummate marriage with a damsel and to travel until thou shalt reach Baghdad, so meanwhile up and take thee an ewer of water and make the Wuzú and pray.” However, as he purposed that evening to go in unto the wife of Attaf, controversy -forewent compliments<a id='r365' /><a href='#f365' class='c011'><sup>[365]</sup></a> and the tent-pitchers, who were sent on +forewent compliments<a id='r365' href='#f365' class='c011'><sup>[365]</sup></a> and the tent-pitchers, who were sent on to the next station set up the pavilion of the bride and the other tents. Ja’afar took patience until every eye however wakeful waxed sleep-full, at which time he rose up and went in to Attaf’s @@ -6135,7 +6133,7 @@ wife who, the moment she saw him enter, covered her face with her hands as from a stranger. “The Peace be upon thee!” said he and said she, “With thee also be The Peace and the ruth of Allah and His blessings.” Then he continued, “O daughter of -my father’s brother<a id='r366' /><a href='#f366' class='c011'><sup>[366]</sup></a> why hast thou placed thy hand upon thy face? +my father’s brother<a id='r366' href='#f366' class='c011'><sup>[366]</sup></a> why hast thou placed thy hand upon thy face? In the lawful there be naught of shameful.” “True, O my lord,” she replied, “but Modesty is a part of Religion. If to one the like of thee it be a light matter that the man who guested thee and @@ -6155,10 +6153,10 @@ and my mother and my sister. But for the moment thy return to Damascus is not possible for fear of foolish tongues lest they prattle and say:—Attaf went forth to farewell Ja’afar, and his wife lay the night with the former, and thus have the back-bones had a single -lappet.<a id='r367' /><a href='#f367' class='c011'><sup>[367]</sup></a> However I will bear thee to Baghdad where I will stablish +lappet.<a id='r367' href='#f367' class='c011'><sup>[367]</sup></a> However I will bear thee to Baghdad where I will stablish thee in a spacious and well furnished lodging with ten slave girls and eunuchs to serve thee; and, as long as thou abide with me, I -will give thee<a id='r368' /><a href='#f368' class='c011'><sup>[368]</sup></a> every day five golden ducats and every month a +will give thee<a id='r368' href='#f368' class='c011'><sup>[368]</sup></a> every day five golden ducats and every month a suit of sumptuous clothes. Moreover everything in thy lodging shall be thine; and whatever gifts and offerings be made to thee they shall be thy property, for the folk will fancy thee to be my @@ -6166,7 +6164,7 @@ bride and will entertain thee and escort thee to the Hammams and present thee with sumptuous dresses. After this fashion thou shalt pass thy days in joyance and thou shalt abide with me in highmost honour and esteem and worship till what time we see that can be -done. So from this moment forth<a id='r369' /><a href='#f369' class='c011'><sup>[369]</sup></a> throw away all fear and hereafter +done. So from this moment forth<a id='r369' href='#f369' class='c011'><sup>[369]</sup></a> throw away all fear and hereafter be happy in heart and high in spirits, for that now thou standest me in stead of mother and sister and here naught shall befal thee save weal. And now my first desire to thee which burned in my @@ -6188,7 +6186,7 @@ now give ear to what befel and betided the Minister during his first reception by his liege lord who had sorely regretted his departure and was desolated by the loss of him. As soon as he presented himself before the Caliph, who rejoiced with exceeding -joy and returned his salute and his deprecation of evil,<a id='r370' /><a href='#f370' class='c011'><sup>[370]</sup></a> the Commander +joy and returned his salute and his deprecation of evil,<a id='r370' href='#f370' class='c011'><sup>[370]</sup></a> the Commander of the Faithful asked him, “Where was the bourne of this thy wayfare?” and he answered, “Damascus.” “And where didst alight?” “In the house of one Attaf hight,” rejoined Ja’afar, @@ -6217,14 +6215,14 @@ than he was before. And now return we to the purport of our story as regardeth the designs of Attaf and what befel him when they took him out of gaol. They at once led him to the Kazi who began by questioning him, saying, “Woe to thee, didst thou -murther this Háshimí?”<a id='r371' /><a href='#f371' class='c011'><sup>[371]</sup></a> Replied he, “Yes, I did!” “And +murther this Háshimí?”<a id='r371' href='#f371' class='c011'><sup>[371]</sup></a> Replied he, “Yes, I did!” “And why killedst thou him?” “I found him in yonder ruin and, I struck him advisedly and slew him!” “Art thou in thy right senses?” “Yea, verily.” “What may be thy name?” “I am hight Attaf.” Now when the Judge heard this confession, which was thrice repeated, he wrote a writ to the Mufti and acquainted him with the contention: and the divine after delivering his -decision produced a book and therein indited the <i><span lang="fr" xml:lang="fr">procès-verbal</span></i>. +decision produced a book and therein indited the <i><span lang="fr">procès-verbal</span></i>. Then he sent notice thereof to Ja’afar the Wazir for official order to carry out the sentence and the Minister took the document and affixing his seal and signature thereto gave order for the execution. @@ -6232,10 +6230,10 @@ So they bore Attaf away and led him to the gallows-foot whither he was followed by a world of folk in number as the dust; and, as they set him under the tree Ja’afar the Wazir, who was riding by with his suite at the time, suddenly espied a crowd going forth -the city. Thereupon he summoned the Sobáshí<a id='r372' /><a href='#f372' class='c011'><sup>[372]</sup></a> who came up to +the city. Thereupon he summoned the Sobáshí<a id='r372' href='#f372' class='c011'><sup>[372]</sup></a> who came up to <span class='pageno' id='Page_192'>192</span>him and kissed his knee. “What is the object of this gathering of folk who be manifold as the dust and what do they want?” -quoth the Wazir; and quoth the officer, “We are wending to hang<a id='r373' /><a href='#f373' class='c011'><sup>[373]</sup></a> +quoth the Wazir; and quoth the officer, “We are wending to hang<a id='r373' href='#f373' class='c011'><sup>[373]</sup></a> a Syrian who hath murthered a youth of Sharif family.” “And who may be this Syrian?” asked the Wazir, and the other answered, “One hight Attaf.” But when Ja’afar heard the word @@ -6244,7 +6242,7 @@ with him.” So after loosing the noose from his neck they set him before the Wazir who regarding him at once recognised his whilome host albeit he was in the meanest of conditions, so he sprang up and threw himself upon him and he in turn threw himself -upon his sometime guest.<a id='r374' /><a href='#f374' class='c011'><sup>[374]</sup></a> “What condition be this?” quoth +upon his sometime guest.<a id='r374' href='#f374' class='c011'><sup>[374]</sup></a> “What condition be this?” quoth Ja’afar as soon as he could speak, and quoth Attaf, “This cometh of my acquaintance with thee which hath brought me to such pass.” Hereupon the twain swooned clean away and fell down @@ -6252,7 +6250,7 @@ fainting on the floor, and when they came to themselves and could rise to their feet Ja’afar the Wazir sent his friend Attaf to the Hammam with a sumptuous suit of clothes which he donned as he came out. Then the attendants led him to the Wazirial mansion -where both took seat and they drank wine and ate the early meal<a id='r375' /><a href='#f375' class='c011'><sup>[375]</sup></a> +where both took seat and they drank wine and ate the early meal<a id='r375' href='#f375' class='c011'><sup>[375]</sup></a> and after their coffee they sat together in converse. And when they had rested and were cheered, Ja’afar said, “Do thou acquaint me with all that betided thee from the time we took leave each of @@ -6314,7 +6312,7 @@ thou, O my lord, write a Farmán with thine own hand certifying that I have sold to the gaoler, and have received from him the price thereof, all my slaves and estates in fullest tale and most complete. Moreover deign thou appoint him inspector over -the Governor of Syria<a id='r376' /><a href='#f376' class='c011'><sup>[376]</sup></a> and forward to him a signet-ring by way +the Governor of Syria<a id='r376' href='#f376' class='c011'><sup>[376]</sup></a> and forward to him a signet-ring by way of sign that no petition which doth not bear that seal shall be accepted or even shall be heard and lastly transmit all this with a Chamberlain unto Damascus.” Now all the citizens of Syria @@ -6326,7 +6324,7 @@ affright and fell to saying, “Gone is the head of Abd al-Malik bin Marwan, and gone all who could say aught in his defence.” And when the arrival of the Chamberlain was announced all fared forth to meet and greet him, and he entered on a day of flocking -and crowding,<a id='r377' /><a href='#f377' class='c011'><sup>[377]</sup></a> which might be truly numbered amongst the days +and crowding,<a id='r377' href='#f377' class='c011'><sup>[377]</sup></a> which might be truly numbered amongst the days and lives of men. And presently he produced the writ of indemnity, and pardon may not be procured save by one duly empowered to pardon. Then he sent for the gaoler and committed @@ -6367,7 +6365,7 @@ the Kings and named ‘Stories from the Thousand Nights and a Night.’” And a note at the end supplies the date; “And the finish thereof was on Fifth Day (Thursday), 9th from the beginning of the auspicious month Rabí’a 2nd, in the year 1096 of the Hijrah of the Apostle, upon whom be the choicest of blessings -and the fullest of greetings; and Allah prospereth what he pleaseth,<a id='r378' /><a href='#f378' class='c011'><sup>[378]</sup></a> and +and the fullest of greetings; and Allah prospereth what he pleaseth,<a id='r378' href='#f378' class='c011'><sup>[378]</sup></a> and praise be to God the One.” Thus (A.H. 1096 = A.D. 1685) the volume is upwards of 200 years old. It was bought by Mr. Cotheal many years ago with other matters among the effects of a deceased American missionary who had @@ -6384,7 +6382,7 @@ by marks in red ink. The wife of Attaf is a much sterner and more important personage than in my text: she throws water upon her admirer as he gazes upon her from the street, and when compelled to marry him by her father, she “gives him a bit of her mind” as forcibly and stingingly as if she were of -“Anglo-Saxon” blood; <i><span lang="la" xml:lang="la">e.g.</span></i> “An thou have in thee aught of manliness and +“Anglo-Saxon” blood; <i><span lang="la">e.g.</span></i> “An thou have in thee aught of manliness and generosity thou wilt divorce me even as he did.” Sundry episodes like that of the brutal Eunuch at Ja’afar’s door, and the Vagabond in the Mosque are also introduced; but upon this point I need say no more, as Mr. Cotheal shall now @@ -6392,7 +6390,7 @@ speak for himself.</p> <div class='chapter'> <span class='pageno' id='Page_197'>197</span> - <h2 class='c006'>THE TALE OF ATTAF<br /> <span class='small'>BY</span><br /> <span class='large'>ALEXANDER J. COTHEAL.</span></h2> + <h2 class='c006'>THE TALE OF ATTAF<br > <span class='small'>BY</span><br > <span class='large'>ALEXANDER J. COTHEAL.</span></h2> </div> <p class='c028'><span class='pageno' id='Page_199'>199</span><em>STORY OF ATTAF THE GENEROUS, AND WHAT HAPPENED TO HIM WITH @@ -7571,25 +7569,25 @@ life, until the Angel of Death overtook him and summoned him to Paradise.</p> <div class='chapter'> <span class='pageno' id='Page_223'>223</span> - <h2 class='c006'>HISTORY OF PRINCE HABIB<br /> <span class='large'>AND WHAT BEFEL HIM WITH</span><br /> THE LADY DURRAT AL-GHAWWAS.</h2> + <h2 class='c006'>HISTORY OF PRINCE HABIB<br > <span class='large'>AND WHAT BEFEL HIM WITH</span><br > THE LADY DURRAT AL-GHAWWAS.</h2> </div> -<div class='figcenter id001'> +<div class='figcenter id001'> <span class='pageno' id='Page_224'>224</span> -<img src='images/i_c224a.jpg' alt='' class='ig001' /> +<img src='images/i_c224a.jpg' alt='' class='ig001'> </div> <div class='nf-center-c1'> <div class='nf-center c005'> - <div><span class='pageno' id='Page_225'>225</span><b>Here we begin to indite the History of Sultan Habib and of what befel him with Durrat al-Ghawwas.</b><a id='r379' /><a href='#f379' class='c011'><sup>[379]</sup></a></div> + <div><span class='pageno' id='Page_225'>225</span><b>Here we begin to indite the History of Sultan Habib and of what befel him with Durrat al-Ghawwas.</b><a id='r379' href='#f379' class='c011'><sup>[379]</sup></a></div> </div> </div> <p class='c010'>It is related (but Allah is All-knowing of His unknown and All-cognisant of what took place and forewent in the annals of folk!) that there was, in days of yore and in times and tides long -gone before, a tribe of the tribes of the Arabs hight Banú Hilál<a id='r380' /><a href='#f380' class='c011'><sup>[380]</sup></a> -whose head men were the Emir Hilál and the Emir Salámah.<a id='r381' /><a href='#f381' class='c011'><sup>[381]</sup></a> +gone before, a tribe of the tribes of the Arabs hight Banú Hilál<a id='r380' href='#f380' class='c011'><sup>[380]</sup></a> +whose head men were the Emir Hilál and the Emir Salámah.<a id='r381' href='#f381' class='c011'><sup>[381]</sup></a> Now this Emir Salamah had well nigh told out his tale of days without having been blessed with boon of child; withal he was a ruler valiant, masterful, a fender of his foes and a noble knight @@ -7600,22 +7598,22 @@ sleeping in the sweetness of slumber, a Voice addressed him saying, “Rise forthright and know thy wife, whereby she shall <span class='pageno' id='Page_226'>226</span>conceive under command of Allah Almighty.” Being thus disturbed of his rest the Emir sprang up and compressed his spouse -Kamar al-Ashráf;<a id='r382' /><a href='#f382' class='c011'><sup>[382]</sup></a> she became pregnant by that embrace and +Kamar al-Ashráf;<a id='r382' href='#f382' class='c011'><sup>[382]</sup></a> she became pregnant by that embrace and when her days came to an end she bare a boy as the full moon -of the fulness-night who by his father’s hest was named Habíb.<a id='r383' /><a href='#f383' class='c011'><sup>[383]</sup></a> +of the fulness-night who by his father’s hest was named Habíb.<a id='r383' href='#f383' class='c011'><sup>[383]</sup></a> And as time went on his sire rejoiced in him with joy exceeding and reared him with fairest rearing and bade them teach him Koran-reading together with the glorious names of Almighty Allah and instruct him in writing and in all the arts and sciences. After this he bestowed robes of honour and gifts of money and -raiment upon the teachers who had made the Sultan<a id='r384' /><a href='#f384' class='c011'><sup>[384]</sup></a> Habib, +raiment upon the teachers who had made the Sultan<a id='r384' href='#f384' class='c011'><sup>[384]</sup></a> Habib, when he reached the age of seventeen, the most intelligent and penetrating and knowing amongst the sons of his time. And indeed men used to admire at the largeness of his understanding and were wont to say in themselves, “There is no help but that this youth shall rise to dignity (and what dignity!) whereof men of highmost intellect shall make loud mention. For he could -write the seven caligraphs<a id='r385' /><a href='#f385' class='c011'><sup>[385]</sup></a> and he could recite traditions and +write the seven caligraphs<a id='r385' href='#f385' class='c011'><sup>[385]</sup></a> and he could recite traditions and he could improvise poetry; and, on one occasion when his father bade him versify impromptu, that he might see what might come thereof, he intoned:—</p> @@ -7644,13 +7642,13 @@ no wise accept thy boons, for that I am not of mankind but of Jinn-kind; nor have I need of money or requirement of rule. Know thou, O my lord, that erst I sat as Kázi amongst the Jinns and I was enthroned amid the Kings of the Jánn, whenas one night of -the nights a Voice<a id='r386' /><a href='#f386' class='c011'><sup>[386]</sup></a> addressed me in my sleep saying, “Rise and +the nights a Voice<a id='r386' href='#f386' class='c011'><sup>[386]</sup></a> addressed me in my sleep saying, “Rise and hie thee to the Sultan Habib son of the Emir Salamah ruler of the tribes of the Arabs subject to the Banu Hilal and become his tutor and teach him all things teachable; and, if thou gainsay going, I will tear thy soul from thy body.” Now when I saw this marvel-vision in my sleep, I straightway arose and repairing -to thy son did as I was bidden.”<a id='r387' /><a href='#f387' class='c011'><sup>[387]</sup></a> But as the Emir Salamah +to thy son did as I was bidden.”<a id='r387' href='#f387' class='c011'><sup>[387]</sup></a> But as the Emir Salamah heard the words of this Shaykh he bowed him down and kissing his feet cried, “Alhamdolillah—laud to the Lord, who hath vouchsafed thee to us of His bounty; and indeed thy coming @@ -7660,7 +7658,7 @@ ready;” then he summoned his child and when the Shaykh looked upon his pupil he wept with sore weeping and cried, “Parting from thee, O Habib, is heavy upon us,” presently <span class='pageno' id='Page_228'>228</span>adding, “Ah! were ye to wot all that shall soon befal this -youth after my departure and when afar from me!”<a id='r388' /><a href='#f388' class='c011'><sup>[388]</sup></a> Those +youth after my departure and when afar from me!”<a id='r388' href='#f388' class='c011'><sup>[388]</sup></a> Those present in the assembly at once asked saying:—</p> <div class='lg-container-b c002'> @@ -7668,7 +7666,7 @@ present in the assembly at once asked saying:—</p> <div class='group'> <div class='line'>“And what shall, O Shaykh, to us fall forthright? ✿ Quoth he, ‘Sore marvels shall meet your sight’:</div> <div class='line'>No heart have I to describe it you”. ✿ Then approached Habib the same tutor-wight;</div> - <div class='line'>And clasping the youth to the breast of him, ✿ Kissed his cheek a-shrieking the shrillest shright.<a id='r389' /><a href='#f389' class='c011'><sup>[389]</sup></a></div> + <div class='line'>And clasping the youth to the breast of him, ✿ Kissed his cheek a-shrieking the shrillest shright.<a id='r389' href='#f389' class='c011'><sup>[389]</sup></a></div> </div> </div> </div> @@ -7729,12 +7727,12 @@ man.” And the while they were in such converse behold, there appeared before them a personage rounded of head, long of length and dread, with turband wide dispread, and his breadth of breast was armoured with doubled coat of mail whose manifold -rings were close-enmeshed after the model of Dáúd<a id='r390' /><a href='#f390' class='c011'><sup>[390]</sup></a> the +rings were close-enmeshed after the model of Dáúd<a id='r390' href='#f390' class='c011'><sup>[390]</sup></a> the Prophet (upon whom be The Peace!) Moreover he hent in hand a mace erst a block cut out of the live hard rock, whose shock would arrest forty braves of the doughtiest; and he was baldrick’d with an Indian blade that quivered in the grasp, -and he bestrode, with a Samhari<a id='r391' /><a href='#f391' class='c011'><sup>[391]</sup></a> lance at rest, a bay destrier +and he bestrode, with a Samhari<a id='r391' href='#f391' class='c011'><sup>[391]</sup></a> lance at rest, a bay destrier of black points whose peer was not amongst the steeds of the Arabs. Then he took his station standing as a vassal between <span class='pageno' id='Page_230'>230</span>the Emir Salamah’s hands and he addressed a general salam and @@ -7764,7 +7762,7 @@ of manifold rings and close-meshed, which he donned, and he baldrick’d himself with a scymitar of Hindi steel, hadst thou smitten therewith a cliff it had cleft it in twain or hadst thou stricken a hill it had been laid level as a plain; and he hent in -hand a Rudaynían lance<a id='r392' /><a href='#f392' class='c011'><sup>[392]</sup></a> of Khatt Hajar, whose length was thirty +hand a Rudaynían lance<a id='r392' href='#f392' class='c011'><sup>[392]</sup></a> of Khatt Hajar, whose length was thirty ells and upon whose head sat a point like unto a basilisk’s tongue; and lastly he bade his slaves bring him his courser which in the <span class='pageno' id='Page_231'>231</span>race was the fleetest-footed of all horses. Then the two combatants @@ -7797,9 +7795,9 @@ teaching thy son, the Sultan Habib, the complete art of arms and make him the prow cavalier of his day.” Replied Salamah, “In very sooth, O horseman of the age, thou hast spoken right fairly in thy speech; nor did I design with thee to fight nor devised I -the duello or from steed to alight;<a id='r393' /><a href='#f393' class='c011'><sup>[393]</sup></a> nay, my sole object was my +the duello or from steed to alight;<a id='r393' href='#f393' class='c011'><sup>[393]</sup></a> nay, my sole object was my <span class='pageno' id='Page_232'>232</span>son to incite that he might learn battle and combat aright, and the -charge of the heroic Himyarite<a id='r394' /><a href='#f394' class='c011'><sup>[394]</sup></a> to meet with might.” Then the +charge of the heroic Himyarite<a id='r394' href='#f394' class='c011'><sup>[394]</sup></a> to meet with might.” Then the twain dismounted and each kissed his adversary; after which they returned to the tribal camp and the Emir bade decorate it and all the habitations of the Arab clans with choicest decoration, and @@ -7813,7 +7811,7 @@ came longing for us and designing our society! Who art thou, Ho thou the valorous knight and foiler of foemen in fight?” Said the other, “Learn thou, O Habib, that Allah hath sent me theewards.” “And, say me, what may be thy name?” “I am -hight Al-’Abbús,<a id='r395' /><a href='#f395' class='c011'><sup>[395]</sup></a> the Knight of the Grim Face.” “I see thee +hight Al-’Abbús,<a id='r395' href='#f395' class='c011'><sup>[395]</sup></a> the Knight of the Grim Face.” “I see thee only smiling of countenance whilst thy name clean contradicteth thy nature;” quoth the youth. Presently the Emir Salamah committed his son to the new governor saying, “I would thou @@ -7833,14 +7831,14 @@ over the Isles of the Sea. Meanwhile to affront all the perils of the path thou shalt fare forth from thy folk and bid adieu to thy tribe and patrial stead; and, after enduring that which amateth man’s wit, thou shalt win union with the daughter -of Queen Kamar al-Zamán<a id='r396' /><a href='#f396' class='c011'><sup>[396]</sup></a>.” But when Habib heard these +of Queen Kamar al-Zamán<a id='r396' href='#f396' class='c011'><sup>[396]</sup></a>.” But when Habib heard these words concerning the “Pearl of the Diver” his wits were wildered and his senses were agitated and he cried to Al-Abbus, “I conjure thee by Allah say me, is this damsel of mankind or of Jinn-kind.” Quoth the other, “Of Jinn-kind, and she hath two Wazirs, one of either race, who overrule all her rulers and a thousand islands of the Isles of the Sea are subject to her -command, while a host of Sayyids and Sharífs<a id='r397' /><a href='#f397' class='c011'><sup>[397]</sup></a> and Grandees +command, while a host of Sayyids and Sharífs<a id='r397' href='#f397' class='c011'><sup>[397]</sup></a> and Grandees hath flocked to woo her, bringing wealthy gifts and noble presents, yet hath not any of them won his wish of her but all returned baffled and baulked of their will.” Now the Sultan Habib @@ -7858,7 +7856,7 @@ these words—</p> </div> <p class='c027'>Whilome there was a Sovran amongst the Kings of the Sea, -hight Sábúr, who reigned over the Crystalline Isles,<a id='r398' /><a href='#f398' class='c011'><sup>[398]</sup></a> and he was +hight Sábúr, who reigned over the Crystalline Isles,<a id='r398' href='#f398' class='c011'><sup>[398]</sup></a> and he was a mighty ruler and a generous, and a masterful potentate and a glorious. He loved women and he was at trouble to seek out the fairest damsels; yet many of his years had gone by nor @@ -7867,7 +7865,7 @@ days he took thought and said in himself, “To this length of years I have attained and am well nigh at life’s end and still am I childless: what then will be my case?” Presently, as he sat upon his throne of kingship, he saw enter to him an Ifrit fair -of face and form, the which was none other than King ’Atrús<a id='r399' /><a href='#f399' class='c011'><sup>[399]</sup></a> +of face and form, the which was none other than King ’Atrús<a id='r399' href='#f399' class='c011'><sup>[399]</sup></a> of the Jánn, who cried, “The Peace be upon thee, Ho thou the King! and know that I have come to thee from my liege lord who affecteth thee. In my sleep it befel that I heard a Voice @@ -7907,13 +7905,13 @@ as the moon, whom they committed to wet-nurses and dry-nurses, and when she had reached her tenth year, they set over her duennas who taught her Koran-reading and writing and learning and <em>belles-lettres</em>; brief, they brought her up after the -fairest of fashions. Such was the lot<a id='r400' /><a href='#f400' class='c011'><sup>[400]</sup></a> of Durrat al-Ghawwas, +fairest of fashions. Such was the lot<a id='r400' href='#f400' class='c011'><sup>[400]</sup></a> of Durrat al-Ghawwas, the child of Kamar al-Zaman, daughter to King ’Atrus by her husband King Sabur. But as regards the Sultan Habib and his governor Al-Abbus, the twain ceased not wandering from place to place in search of the promised damsel until one day of the days when the youth entered his father’s garden and strolled the -walks adown amid the borders<a id='r401' /><a href='#f401' class='c011'><sup>[401]</sup></a> and blossoms of basil and of +walks adown amid the borders<a id='r401' href='#f401' class='c011'><sup>[401]</sup></a> and blossoms of basil and of rose full blown and solaced himself with the works of the Compassionate <span class='pageno' id='Page_236'>236</span>One and enjoyed the scents and savours of the flowers there bestrown; and, while thus employed, behold, he suddenly @@ -8004,8 +8002,8 @@ and fell to improvising:—</p> </div> </div> -<div class='figcenter id001'> -<img src='images/i_c236a.jpg' alt='' class='ig001' /> +<div class='figcenter id001'> +<img src='images/i_c236a.jpg' alt='' class='ig001'> </div> <p class='c000'>And anon quoth the Sultan Habib; “Alhamdolillah—laud be to @@ -8077,7 +8075,7 @@ patrial stead; so shall we twain, I and thou, live in privacy for all time and enjoy the most joyous of lives.” “That may never be,” was her only reply; after which she cried to the Wazir saying, “Carry me off that I fare to my own land.” Then after -farewelling her lover, she mounted the Emir-Wazir’s back<a id='r402' /><a href='#f402' class='c011'><sup>[402]</sup></a> and +farewelling her lover, she mounted the Emir-Wazir’s back<a id='r402' href='#f402' class='c011'><sup>[402]</sup></a> and bade him bear<a id='t240'></a> her away, whereat he took flight and the forty handmaidens flew with him, towering high in air. Presently, the Sultan Habib shed bitter tears; his mother hearing him weeping @@ -8085,7 +8083,7 @@ sore as he sat in the garden went to her husband and said, <span class='pageno' id='Page_241'>241</span>“Knowest thou not what calamity hath befallen thy son that I hear him there groaning and moaning?” Now when the parents entered the garden, they found him spent with grief and the tears -trickled adown his cheeks like never-ceasing rain-showers;<a id='r403' /><a href='#f403' class='c011'><sup>[403]</sup></a> so they +trickled adown his cheeks like never-ceasing rain-showers;<a id='r403' href='#f403' class='c011'><sup>[403]</sup></a> so they summoned the pages who brought cucurbits of rose-water wherewith they besprinkled his face. But as soon as he recovered his senses and opened his eyes, he fell to weeping with excessive @@ -8099,7 +8097,7 @@ leave this say and this thy desire cast away that the joys of meat and drink and sleep thou may enjoy alway.” But he made answer, “O my sire, I will not slumber upon this matter until I shall sleep the sleep of death.” “Arise thou, O my child,” rejoined the -Emir, “and let us return homewards,”<a id='r404' /><a href='#f404' class='c011'><sup>[404]</sup></a> but the son retorted +Emir, “and let us return homewards,”<a id='r404' href='#f404' class='c011'><sup>[404]</sup></a> but the son retorted “Verily I will not depart from this place wherein I was parted from the dearling of my heart.” So the sire again urged him saying, “These words do thou spare nor persist in this affair @@ -8138,7 +8136,7 @@ to him a she-dromedary laden with thrones of red gold; then he said to him, “Lo, O my son, I have given thee more than thou askedst.” “O my father,” replied Habib, “where are my steed and my sword and my spear?” Hereat the pages brought forward -a mail-coat Davidian<a id='r405' /><a href='#f405' class='c011'><sup>[405]</sup></a> and a blade Maghrabian and a lance Khattian +a mail-coat Davidian<a id='r405' href='#f405' class='c011'><sup>[405]</sup></a> and a blade Maghrabian and a lance Khattian and Samharian, and set them between his hands; and the Sultan Habib donning the habergeon and drawing his sabre and sitting lance in rest backed his steed, which was of the noblest @@ -8176,8 +8174,8 @@ homes and be questioned concerning him, let us say that he died of the excess of his desire to Princess Durrat al-Ghawwas.” So they followed this rede, while their lord wotted naught of the ambush laid for him by his followers. And having ridden through -the day when the night of offence<a id='r406' /><a href='#f406' class='c011'><sup>[406]</sup></a> was dispread, the escort said, -“Dismount we in this garden<a id='r407' /><a href='#f407' class='c011'><sup>[407]</sup></a> that here we may take our rest +the day when the night of offence<a id='r406' href='#f406' class='c011'><sup>[406]</sup></a> was dispread, the escort said, +“Dismount we in this garden<a id='r407' href='#f407' class='c011'><sup>[407]</sup></a> that here we may take our rest during the dark hours, and when morning shall morrow we will resume our road.” The Sultan Habib had no mind to oppose <span class='pageno' id='Page_244'>244</span>them, so all alighted and in that garden took seat and whatso of @@ -8191,7 +8189,7 @@ aught repose until such time as I espy the life-blood of my heart, Durrat al-Ghawwas.” Thereupon they held their peace; and presently they held council one with other saying, “Who amongst us can supply a dose of Bhang that we may cast him asleep and -his slaughter may be easy to us?” “I have two Miskáls weight<a id='r408' /><a href='#f408' class='c011'><sup>[408]</sup></a> +his slaughter may be easy to us?” “I have two Miskáls weight<a id='r408' href='#f408' class='c011'><sup>[408]</sup></a> of that same,” quoth one of them, and the others took it from him and presently, when occasion served, they put it into a cup of water and presented it to Habib. He hent that cup in hand and drank @@ -8205,13 +8203,13 @@ then will we return to his father and mother, and tell them that of love-stress to his beloved and of excessive longing and pining for her he died.” And upon this deed of treachery all agreed. So when dawned the day and showed its sheen and shone clear and -serene, the knights awoke and seeing their lord drowned<a id='r409' /><a href='#f409' class='c011'><sup>[409]</sup></a> in sleep +serene, the knights awoke and seeing their lord drowned<a id='r409' href='#f409' class='c011'><sup>[409]</sup></a> in sleep they arose and sat in council, and quoth one of them, “Let us cut -<span class='pageno' id='Page_245'>245</span>his throat from ear to ear;”<a id='r410' /><a href='#f410' class='c011'><sup>[410]</sup></a> and quoth another, “Nay, better we +<span class='pageno' id='Page_245'>245</span>his throat from ear to ear;”<a id='r410' href='#f410' class='c011'><sup>[410]</sup></a> and quoth another, “Nay, better we dig us a pit the stature of a man and we will cast him amiddlemost thereof and heap upon him earth so that he will die, nor shall any know aught about him.” Hearing this said one of the retinue, -whose name was Rabí’a,<a id='r411' /><a href='#f411' class='c011'><sup>[411]</sup></a> “But fear you naught from Almighty +whose name was Rabí’a,<a id='r411' href='#f411' class='c011'><sup>[411]</sup></a> “But fear you naught from Almighty Allah and regard ye not the favours wherewith his father fulfilled you, and remember ye not the bread which ye ate in his household and from his family? Indeed ’twas but a little while since his sire @@ -8220,7 +8218,7 @@ you instead of himself, and he entrusted unto you his heart’s core, and now ye are pleased to do him die and thereby destroy the life of his parents. Furthermore, say me doth your judgment decide that such ill-work can possibly abide hidden from his father? Now -I swear by the loyalty<a id='r412' /><a href='#f412' class='c011'><sup>[412]</sup></a> of the Arabs there will not remain for us a +I swear by the loyalty<a id='r412' href='#f412' class='c011'><sup>[412]</sup></a> of the Arabs there will not remain for us a wight or any who bloweth the fire alight, however mean and slight, who will receive us after such deed. So do ye at least befriend and protect your households and your clans and your wives and your @@ -8232,11 +8230,11 @@ for.” Quoth they jeeringly, “Bring what thou hast of righteous rede:” so quoth he, “Have you fixed your intent upon slaying him and robbing his good?” and they answered, “We have.” However, he objected again and cried, “Come ye and hear from -me what it is I advise you, albeit I will take no part<a id='r413' /><a href='#f413' class='c011'><sup>[413]</sup></a> in this +me what it is I advise you, albeit I will take no part<a id='r413' href='#f413' class='c011'><sup>[413]</sup></a> in this matter;” presently adding, “Established is your resolve in this <span class='pageno' id='Page_246'>246</span>affair, and ye wot better than I what you are about to do. But my mind is certified of this much; do ye not transgress in the -matter of his blood and suffer only his crime be upon you;<a id='r414' /><a href='#f414' class='c011'><sup>[414]</sup></a> moreover, +matter of his blood and suffer only his crime be upon you;<a id='r414' href='#f414' class='c011'><sup>[414]</sup></a> moreover, if ye desire to lay hands upon his camels and his moneys and his provisions, then do ye carry them off and leave him where he lieth; then if he live, ’twere well, and if he die ’twill be even better @@ -8281,9 +8279,9 @@ Salamah was this lie, and his grief grew the greater, so he scattered dust upon his head and plucked out his beard and rent his raiment and shrieked aloud saying, “Woe for my son, ah! Woe for Habib, ah! Woe for the slice of my liver, ah! Woe for my grief, ah! -Woe for the core<a id='r415' /><a href='#f415' class='c011'><sup>[415]</sup></a> of my heart, ah!” Thereupon his mother +Woe for the core<a id='r415' href='#f415' class='c011'><sup>[415]</sup></a> of my heart, ah!” Thereupon his mother came forth, and seeing her husband in this case, with dust on his -head and his beard plucked out and his robe-collar<a id='r416' /><a href='#f416' class='c011'><sup>[416]</sup></a> rent, and +head and his beard plucked out and his robe-collar<a id='r416' href='#f416' class='c011'><sup>[416]</sup></a> rent, and sighting her son’s steed she shrieked, “Woe is me and well-away for my child, ah!” and fainted swooning for a full-told hour. Anon when recovered she said to the knights who had formed @@ -8337,7 +8335,7 @@ to his mind, and he repeated these verses:—</p> <div class='line'><span class='pageno' id='Page_249'>249</span>“Travel, for on the way all goodly things shalt find; ✿ And wake from sleep and dreams if still to sleep inclined!</div> <div class='line'>Or victory win and rise and raise thee highmost high ✿ And gain, O giddy pate, the good for which thy soul hath pined;</div> <div class='line'>Or into sorrow thou shalt fall with breast full strait ✿ And ne’er enjoy the Fame that wooes the gen’rous mind,</div> - <div class='line'>Nor is there any shall avail to hinder Fate ✿ Except the Lord of Worlds who the Two Beings<a id='r417' /><a href='#f417' class='c011'><sup>[417]</sup></a> designed.”</div> + <div class='line'>Nor is there any shall avail to hinder Fate ✿ Except the Lord of Worlds who the Two Beings<a id='r417' href='#f417' class='c011'><sup>[417]</sup></a> designed.”</div> </div> </div> </div> @@ -8419,7 +8417,7 @@ take the first of them in hand and unlock its door, after which thou shalt be able to open all the others and look upon the store of jewels therein. And when thou shalt design to depart the Treasury thou shalt find a curtain hung up in front of thee and -fastened around it eighty hooks of red gold;<a id='r418' /><a href='#f418' class='c011'><sup>[418]</sup></a> and do thou beware +fastened around it eighty hooks of red gold;<a id='r418' href='#f418' class='c011'><sup>[418]</sup></a> and do thou beware how thou raise the hanging without quilting them all with cotton.” So saying he gave him a bundle of tree-wool he had by him, and pursued, “O Habib, when thou shalt have raised the curtain thou @@ -8429,7 +8427,7 @@ master the meaning of the names and the talismans, thou shalt be saved from all terrors and horrors, and if thou fail to comprehend them thou shalt perish in that Hoard. But after opening the door close it not with noise nor glance behind thee, and take all heed, -as I fear for thee those charged with the care of the place<a id='r419' /><a href='#f419' class='c011'><sup>[419]</sup></a> and its +as I fear for thee those charged with the care of the place<a id='r419' href='#f419' class='c011'><sup>[419]</sup></a> and its tapestry. And when thou shalt stand behind the hanging thou <span class='pageno' id='Page_252'>252</span>shalt behold a sea clashing with billows dashing, and ’tis one of the Seven Mains which shall show thee, O Habib, marvels whereat @@ -8468,14 +8466,14 @@ tablet the following two couplets:—</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'><span class='pageno' id='Page_253'>253</span>“At him I wonder who from woe is free, ✿ And who no joy displays<a id='r420' /><a href='#f420' class='c011'><sup>[420]</sup></a> when safe is he:</div> + <div class='line'><span class='pageno' id='Page_253'>253</span>“At him I wonder who from woe is free, ✿ And who no joy displays<a id='r420' href='#f420' class='c011'><sup>[420]</sup></a> when safe is he:</div> <div class='line'>And I admire how Time deludes man when ✿ He views the past; but ah Time’s tyranny.”</div> </div> </div> </div> -<div class='figcenter id001'> -<img src='images/i_c256a.jpg' alt='' class='ig001' /> +<div class='figcenter id001'> +<img src='images/i_c256a.jpg' alt='' class='ig001'> </div> <p class='c000'>So the Sultan Habib read over these verses more than once, @@ -8590,10 +8588,10 @@ without tacking to the right or the left, and the pilot cried out, “O folk, is there any of you who conneth this ocean?” But they made answer, “We know thereof naught, neither in all our voyage did we see aught resembling it.” The pilot continued, “O folk, -this main is hight ‘The Azure’;<a id='r421' /><a href='#f421' class='c011'><sup>[421]</sup></a> nor did any trader at any time +this main is hight ‘The Azure’;<a id='r421' href='#f421' class='c011'><sup>[421]</sup></a> nor did any trader at any time therein enter but he found destruction; for that it is the home of Jinns and the house of Ifrits, and he who now withholdeth our -vessel from its course is known as Al-Ghashamsham,<a id='r422' /><a href='#f422' class='c011'><sup>[422]</sup></a> and our lord +vessel from its course is known as Al-Ghashamsham,<a id='r422' href='#f422' class='c011'><sup>[422]</sup></a> and our lord Solomon son of David (upon the twain be The Peace!) deputed him to snatch up and carry off from every craft passing through these forbidden depths whatever human beings, and especially @@ -8607,7 +8605,7 @@ They replied, “We fear for thy life, O Monarch of the Merchants,” and he rejoined, “To you there is no danger.” Thereupon he donned a closely woven mail-coat and armed himself with the magical scymitar and spear; then, taking the skins of animals -freshly slain,<a id='r423' /><a href='#f423' class='c011'><sup>[423]</sup></a> he made a hood and vizor thereof and wrapped +freshly slain,<a id='r423' href='#f423' class='c011'><sup>[423]</sup></a> he made a hood and vizor thereof and wrapped strips of the same around his arms and legs that no harm from the sea might enter his frame. After this he bade his shipmates bind him with cords under his armpits and let him down amiddlemost @@ -8618,7 +8616,7 @@ scymitar smote him a stroke which fell upon his neck and hewed him into two halves. So he died in the depths; and the youth, seeing the foeman slain, jerked the cord and his mates drew him up and took him in, after which the ship sprang forward -like a shaft outshot from the belly<a id='r424' /><a href='#f424' class='c011'><sup>[424]</sup></a> of the bow. Seeing this all +like a shaft outshot from the belly<a id='r424' href='#f424' class='c011'><sup>[424]</sup></a> of the bow. Seeing this all the traders wondered with excessive wonderment and hastened up to the youth, kissing his feet and crying, “O Monarch of the Merchants, how didst thou prevail against him and do him die?” @@ -8644,7 +8642,7 @@ overruleth the Isles Crystalline; and his capital (which be populous and prosperous) ranketh first among the cities of Al-Hind, and his reign is foremost of the Isles of the Sea.” Then the ship inclined thither, and drawing nearer little by little entered the -harbour<a id='r425' /><a href='#f425' class='c011'><sup>[425]</sup></a> and cast anchor therein, when the canoes<a id='r426' /><a href='#f426' class='c011'><sup>[426]</sup></a> appeared and +harbour<a id='r425' href='#f425' class='c011'><sup>[425]</sup></a> and cast anchor therein, when the canoes<a id='r426' href='#f426' class='c011'><sup>[426]</sup></a> appeared and the porters came on board and bore away the luggage of the voyagers and the crew, who were freed from all sorrow and anxiety. Such was their case; but as regards Durrat al-Ghawwas, when she @@ -8663,7 +8661,7 @@ Ifrit and said to him, “An thou speak sooth I will bestow upon thee whatso thou wishest.” Then, having certified herself of the <span class='pageno' id='Page_259'>259</span>news, she bade decorate the city with the finest of decorations and let beat the kettledrums of glad tidings and bespread the way -leading to the Palace with a carpeting of sendal,<a id='r427' /><a href='#f427' class='c011'><sup>[427]</sup></a> and they obeyed +leading to the Palace with a carpeting of sendal,<a id='r427' href='#f427' class='c011'><sup>[427]</sup></a> and they obeyed her behest. Anon she summoned her pages and commanded them to bring her lover before her; so they repaired to him and ordered him to accompany them. Accordingly, he followed them and they @@ -8671,7 +8669,7 @@ ceased not faring until they had escorted him to the Palace, when the Queen bade all her pages gang their gait and none remained therein save the two lovers; to wit, the Sultan Habib and Durrat al-Ghawwas. And after the goodly reunion she sent for the Kazi -and his assessors and bade them write out her marriage-writ<a id='r428' /><a href='#f428' class='c011'><sup>[428]</sup></a> with +and his assessors and bade them write out her marriage-writ<a id='r428' href='#f428' class='c011'><sup>[428]</sup></a> with Habib. He did as he was bidden and the witnesses bore testimony thereto and to the dowry being duly paid; and the tie was formally tied and the wedding banquets were dispread. Then the bride @@ -8696,7 +8694,7 @@ head be it and on my eyes!” So an Ifrit was summoned, and al-Ghawwas bade him repair to the garden appointed, and the Jinni took flight, and in less than the twinkling of an eye bore the couple to their destination. Such was the reunion of the Sultan -Habib with Durrat al-Ghawwas and his joyous conjunction;<a id='r429' /><a href='#f429' class='c011'><sup>[429]</sup></a> but +Habib with Durrat al-Ghawwas and his joyous conjunction;<a id='r429' href='#f429' class='c011'><sup>[429]</sup></a> but as regards the Emir Salamah and his wife, as they were sitting and recalling to memory their only child and wondering in converse at what fate might have betided him, lo and behold! the Sultan @@ -8722,7 +8720,7 @@ be required from them, and restitution of all the coin and the good and the horses and the camels entrusted to them by his sire. When these had been recovered he commanded that there be set up for them as many stakes in the garden wherein he sat with his -bride, and there in their presence he let impale<a id='r430' /><a href='#f430' class='c011'><sup>[430]</sup></a> each upon his +bride, and there in their presence he let impale<a id='r430' href='#f430' class='c011'><sup>[430]</sup></a> each upon his <span class='pageno' id='Page_261'>261</span>own pale. And thenceforward the united household ceased not living the most joyous of lives and the most delectable until the old Emir Salamah paid the debt of nature, and they mourned him @@ -8755,15 +8753,15 @@ Ilbaccaras and Mokilras; and the terrible journey of Habib to Mount Kaf with his absurd reflections: even the “Roc” cannot come to his aid without “a damask cushion suspended between its feet by silken cords” for the greater comfort of the “Arabian Knight.” The Treasury of Solomon, “who fixed the -principles of knowledge by 366 hieroglyphics (<i><span lang="la" xml:lang="la">sic</span></i>) each of which required a +principles of knowledge by 366 hieroglyphics (<i><span lang="la">sic</span></i>) each of which required a day’s application from even the ablest understanding, before its mysterious sense could be understood,” is spun out as if the episode were copy intended for the daily press. In my text the “Maidens of the Main” are introduced to say a few words and speed the action. In the French version Ilzaide the elder -becomes a “leading lady,” whose rôle is that of the naïve <i><span lang="fr" xml:lang="fr">ingénue</span></i>, famous for +becomes a “leading lady,” whose rôle is that of the naïve <i><span lang="fr">ingénue</span></i>, famous for “smartness” and “vivacity:” “one cannot refrain from smiling at the lively sallies of her good nature and simplicity of heart.” I find this young person -the model of a pert, pretty, prattling little French <i><span lang="fr" xml:lang="fr">soubrette</span></i> who, moreover, +the model of a pert, pretty, prattling little French <i><span lang="fr">soubrette</span></i> who, moreover, makes open love to “the master.” Habib calls the “good old lady,” his governess “Esek! Esek!” which in Turk. means donkey, ass. I need hardly enlarge upon these ineptitudes; those who wish to pursue the subject have @@ -8780,9 +8778,9 @@ inured to fatigue is according to the advice of Rousseau “in his Emilius” an the practice of Robinson Crusoe. Lastly “Grandison is a hero already formed: Habib is one who needs to be instructed.” I cannot but suspect when reading all this Western travesty of an Eastern work that M. Cazotte, a typical -<i><span lang="fr" xml:lang="fr">littérateur</span></i>, had prepared for caricaturing the unfortunate Habib by carefully +<i><span lang="fr">littérateur</span></i>, had prepared for caricaturing the unfortunate Habib by carefully writing up Fénélon, Rousseau, and Richardson; and had grafted his own ideas -of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the Arabian novel.</p> +of <i><span lang="fr">morale</span></i> upon the wild stem of the Arabian novel.</p> <div class='chapter'> <span class='pageno' id='Page_263'>263</span> @@ -8798,7 +8796,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Abraham, the “Friend of Allah,” <a href='#Page_104'>104</a>.</li> <li class='c029'>Abú Sahíh = (flight to) a sure and safe place, <a href='#Page_149'>149</a>.</li> <li class='c029'>Abu Sumayk = “Father of the Fishlet” (in old ver. “Yapousmek”), <a href='#Page_16'>16</a>.</li> - <li class='c029'>Abú Sumayk the Pauper, <i><span lang="la" xml:lang="la">i.e.</span></i>, “The Father of the little Fish,” <a href='#Page_15'>15</a>.</li> + <li class='c029'>Abú Sumayk the Pauper, <i><span lang="la">i.e.</span></i>, “The Father of the little Fish,” <a href='#Page_15'>15</a>.</li> <li class='c029'>Addíki = I will give thee (in the language of Fellahs), <a href='#Page_189'>189</a>.</li> <li class='c029'>“Ahádís” esp. referred to the sayings of Mahommed, <a href='#Page_41'>41</a>.</li> <li class='c029'>Ahádís al-Kudus = sentences attributed to Archangel Gabriel, <a href='#Page_41'>41</a>.</li> @@ -8819,9 +8817,9 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Alfi Hájatan” meaning “What dost thou want (in the way of amusement)? I am at thy disposal,” <a href='#Page_178'>178</a>.</li> <li class='c029'>Ali, son-in-law of the Prophet (supposed author of Al-Jafr), <a href='#Page_168'>168</a>.</li> <li class='c029'>“Alif, bá, tá, sá” (A.B.C.D.). The latter written with a Sin instead of a Thá, showing vulg. use which extend from Alex. to Meccah, <a href='#Page_37'>37</a>.</li> - <li class='c029'>Alkermes, <i><span lang="la" xml:lang="la">i.e.</span></i>, “Al-Kirm” (<em>Arab.</em> and <em>Pers.</em>) = a worm, cochineal, <a href='#Page_5'>5</a>.</li> + <li class='c029'>Alkermes, <i><span lang="la">i.e.</span></i>, “Al-Kirm” (<em>Arab.</em> and <em>Pers.</em>) = a worm, cochineal, <a href='#Page_5'>5</a>.</li> <li class='c029'>Allah’s path (a Martyr on) = a Martyr of love, <a href='#Page_131'>131</a>.</li> - <li class='c029'>Almond-Tree “Be not like unto the,” (a <i><span lang="fr" xml:lang="fr">lieu commun</span></i> in the East), <a href='#Page_7'>7</a>.</li> + <li class='c029'>Almond-Tree “Be not like unto the,” (a <i><span lang="fr">lieu commun</span></i> in the East), <a href='#Page_7'>7</a>.</li> <li class='c029'>Almond-Tree = the <em>Heb.</em> “Sháked” and the fruit is “Loz” (<em>Arab.</em> Lauz) = <em>Amygdalus communis</em>, <a href='#Page_7'>7</a>.</li> <li class='c029'>Alms-gift = whatso exceedeth Viaticum (“Jáizah”), or the three-days’ guest hospitality, <a href='#Page_26'>26</a>.</li> <li class='c029'>Alwán, <em>pl.</em> of Laun, meats of all kinds and colours, <a href='#Page_122'>122</a>.</li> @@ -8837,7 +8835,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>’Aramramí = flocking and crowding, <a href='#Page_195'>195</a>.</li> <li class='c029'>Arz (<em>Arab.</em>), from the <em>Heb.</em> “Arz” or “Razah” (✓ raz = to vibrate) = Cedar (of Lebanon), <a href='#Page_5'>5</a>.</li> <li class='c029'>’As’as = to complicate a matter, <a href='#Page_174'>174</a>.</li> - <li class='c029'>“’Asá Fír,” <i><span lang="la" xml:lang="la">i.e.</span></i>, “Fír is rebellious,” <a href='#Page_102'>102</a>.</li> + <li class='c029'>“’Asá Fír,” <i><span lang="la">i.e.</span></i>, “Fír is rebellious,” <a href='#Page_102'>102</a>.</li> <li class='c029'>Asáfír, <em>pl.</em> of “’Usfúr” = a bird, a sparrow, <a href='#Page_102'>102</a>.</li> <li class='c029'>Ashur, four sons of (according to Arabs), <a href='#Page_3'>3</a>.</li> <li class='c029'>Ashghaftíní (<em>see</em> Shaghaftíní), <a href='#Page_15'>15</a>.</li> @@ -8854,7 +8852,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“’Ayyik” or “Ayyuk” = a hinderer (of disease), <a href='#Page_174'>174</a>.</li> <li class='c029'>’Ayyúk = Capella, a bright star, <a href='#Page_174'>174</a>.</li> <li class='c029'>Azm = Koranic versets, which avert evil, <a href='#Page_19'>19</a>.</li> - <li class='c029'>Azzamín = Charmers, <i><span lang="la" xml:lang="la">i.e.</span></i>, men who recite the Azm, <a href='#Page_19'>19</a>.</li> + <li class='c029'>Azzamín = Charmers, <i><span lang="la">i.e.</span></i>, men who recite the Azm, <a href='#Page_19'>19</a>.</li> <li class='c005'>Bábúk, or “Bábúnak” (<em>Pers.</em>) = the white Camomile flower, <a href='#Page_27'>27</a>.</li> <li class='c029'>Bahlúl Al- = the “Bahalul” of D’Herbelot, <a href='#Page_155'>155</a>.</li> <li class='c029'>Bahr al-Azrak = the Blue Sea (Mediterranean), <a href='#Page_256'>256</a>.</li> @@ -8883,7 +8881,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Cedar of Lebanon, <a href='#Page_5'>5</a>.</li> <li class='c029'>Census of the Exodus (Exposition by Mr. Thayer), <a href='#Page_113'>113</a>.</li> <li class='c029'>“Changul” (with three dotted Chím) = red gold, <a href='#Page_251'>251</a>.</li> - <li class='c029'>Chavis quoted, <a href='#Page_12'>12</a>, <i><span lang="la" xml:lang="la">ib.</span></i> 15, <a href='#Page_16'>16</a>, <a href='#Page_53'>53</a>, <a href='#Page_54'>54</a>, <a href='#Page_56'>56</a>, <a href='#Page_59'>59</a>, <a href='#Page_63'>63</a>, <a href='#Page_68'>68</a>, <a href='#Page_72'>72</a>.</li> + <li class='c029'>Chavis quoted, <a href='#Page_12'>12</a>, <i><span lang="la">ib.</span></i> 15, <a href='#Page_16'>16</a>, <a href='#Page_53'>53</a>, <a href='#Page_54'>54</a>, <a href='#Page_56'>56</a>, <a href='#Page_59'>59</a>, <a href='#Page_63'>63</a>, <a href='#Page_68'>68</a>, <a href='#Page_72'>72</a>.</li> <li class='c029'>Chenery quoted, <a href='#Page_7'>7</a>, <a href='#Page_54'>54</a>, <a href='#Page_73'>73</a>, <a href='#Page_84'>84</a>, <a href='#Page_89'>89</a>, <a href='#Page_94'>94</a>, <a href='#Page_97'>97</a>, <a href='#Page_124'>124</a>, <a href='#Page_159'>159</a>, <a href='#Page_183'>183</a>, <a href='#Page_225'>225</a>, <a href='#Page_241'>241</a>.</li> <li class='c029'>“Chifte,” from <em>Pers.</em> “Juft” = a pair, any two things coupled together (<span class='sc'>St.</span>), <a href='#Page_67'>67</a>.</li> <li class='c029'>Cock and the Fox (Fable of whose moral is that the biter is often bit), <a href='#Page_145'>145</a>.</li> @@ -8934,7 +8932,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“First Footsteps” quoted, <a href='#Page_65'>65</a>.</li> <li class='c029'>Flogging as punishment, <a href='#Page_9'>9</a>.</li> <li class='c029'>Furát River (Euphrates), <a href='#Page_122'>122</a>.</li> - <li class='c005'>Gauttier quoted, <a href='#Page_3'>3</a>, <a href='#Page_7'>7</a>, <a href='#Page_8'>8</a>, <a href='#Page_10'>10</a>, <a href='#Page_11'>11</a>, <a href='#Page_12'>12</a>, <i><span lang="la" xml:lang="la">ib.</span></i> 15, <i><span lang="la" xml:lang="la">ib.</span></i> 33, <a href='#Page_34'>34</a>, <a href='#Page_41'>41</a>, <a href='#Page_59'>59</a>, <a href='#Page_68'>68</a>, <a href='#Page_89'>89</a>, <a href='#Page_167'>167</a>, <a href='#Page_225'>225</a>, <i><span lang="la" xml:lang="la">ib.</span></i> 226, <a href='#Page_234'>234</a>.</li> + <li class='c005'>Gauttier quoted, <a href='#Page_3'>3</a>, <a href='#Page_7'>7</a>, <a href='#Page_8'>8</a>, <a href='#Page_10'>10</a>, <a href='#Page_11'>11</a>, <a href='#Page_12'>12</a>, <i><span lang="la">ib.</span></i> 15, <i><span lang="la">ib.</span></i> 33, <a href='#Page_34'>34</a>, <a href='#Page_41'>41</a>, <a href='#Page_59'>59</a>, <a href='#Page_68'>68</a>, <a href='#Page_89'>89</a>, <a href='#Page_167'>167</a>, <a href='#Page_225'>225</a>, <i><span lang="la">ib.</span></i> 226, <a href='#Page_234'>234</a>.</li> <li class='c029'>Gharím = debtor or creditor, <a href='#Page_77'>77</a>.</li> <li class='c029'>Ghashamsham Al- = the Stubborn, the Obstinate, <a href='#Page_256'>256</a>.</li> <li class='c029'>“Ghaush” for “Ghaushah” = noise, row, <a href='#Page_69'>69</a>.</li> @@ -8954,7 +8952,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Harísah = meat pudding, <a href='#Page_159'>159</a>.</li> <li class='c029'>Hasá Al = the Plain of Pebbles, <a href='#Page_169'>169</a>.</li> <li class='c029'>Hasan, the Handsome (in the old trans. “The Hazen”) (Kházin = treasurer?), <a href='#Page_68'>68</a>.</li> - <li class='c029'>“Háshimí,” <i><span lang="la" xml:lang="la">i.e.</span></i>, a descendant of Al-Háshim, great grandfather of the Prophet, <a href='#Page_191'>191</a>.</li> + <li class='c029'>“Háshimí,” <i><span lang="la">i.e.</span></i>, a descendant of Al-Háshim, great grandfather of the Prophet, <a href='#Page_191'>191</a>.</li> <li class='c029'>Hásil (Al-) (<em>Arab.</em>) = government stores, also the taxes, the revenue, <a href='#Page_60'>60</a>.</li> <li class='c029'>Hátim of the Tayy-tribe, proverbial for liberality, <a href='#Page_167'>167</a>.</li> <li class='c029'>Haudaj = camel-litter, <a href='#Page_181'>181</a>.</li> @@ -8969,16 +8967,16 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Health to you and healing,” usual formulæ when a respectable person is seen drinking, <a href='#Page_47'>47</a>.</li> <li class='c029'>Hebrews and their Exodus (Exposition by Mr. Thayer), <a href='#Page_113'>113</a>.</li> <li class='c029'>Helios (Apollo), Worship of, not extinct in mod. Greece, <a href='#Page_100'>100</a>.</li> - <li class='c029'>Heron quoted, <a href='#Page_41'>41</a>, <i><span lang="la" xml:lang="la">ib.</span></i> 50, <a href='#Page_52'>52</a>, <a href='#Page_68'>68</a>, <a href='#Page_72'>72</a>, <a href='#Page_167'>167</a>, <a href='#Page_168'>168</a>, <a href='#Page_169'>169</a>, <a href='#Page_170'>170</a>, <a href='#Page_173'>173</a>, <a href='#Page_178'>178</a>, <a href='#Page_225'>225</a>, <a href='#Page_234'>234</a>, <a href='#Page_242'>242</a>, <a href='#Page_245'>245</a>, <a href='#Page_247'>247</a>.</li> + <li class='c029'>Heron quoted, <a href='#Page_41'>41</a>, <i><span lang="la">ib.</span></i> 50, <a href='#Page_52'>52</a>, <a href='#Page_68'>68</a>, <a href='#Page_72'>72</a>, <a href='#Page_167'>167</a>, <a href='#Page_168'>168</a>, <a href='#Page_169'>169</a>, <a href='#Page_170'>170</a>, <a href='#Page_173'>173</a>, <a href='#Page_178'>178</a>, <a href='#Page_225'>225</a>, <a href='#Page_234'>234</a>, <a href='#Page_242'>242</a>, <a href='#Page_245'>245</a>, <a href='#Page_247'>247</a>.</li> <li class='c029'>“Hicar was a native of the country of Haram (Harrán), and had brought from thence the knowledge of the true God,” <a href='#Page_4'>4</a>.</li> <li class='c029'>Himyarite (in text “Akyál,” <em>pl.</em> of “Kayl” = “Kings of the Himyarite peoples”) here = the heroes, <a href='#Page_232'>232</a>.</li> <li class='c029'>Hisában tawíl = a long punishment, <a href='#Page_157'>157</a>.</li> <li class='c029'>“History of Chec Chahabeddin” (Shaykh Shiháb al-Dín) in “Turkish Tales” of Petis de la Croix = here, “The Tale of the Warlock and the Young Cook of Baghdad,” <a href='#Page_121'>121</a>.</li> - <li class='c029'>“Hizà (<span lang="ar" xml:lang="ar" dir="rtl">حظى</span> in MS. <span lang="ar" xml:lang="ar" dir="rtl">حضى</span>) bi-Zaijati-há” = <i><span lang="fr" xml:lang="fr">le bonheur de ses aventures</span></i>, <a href='#Page_260'>260</a>.</li> + <li class='c029'>“Hizà (<span lang="ar" dir="rtl">حظى</span> in MS. <span lang="ar" dir="rtl">حضى</span>) bi-Zaijati-há” = <i><span lang="fr">le bonheur de ses aventures</span></i>, <a href='#Page_260'>260</a>.</li> <li class='c029'><span class='pageno' id='Page_267'>267</span>Hms = Vetchling, <a href='#Page_74'>74</a>.</li> <li class='c029'>Hobal, the biggest idol in the Meccan Pantheon, <a href='#Page_26'>26</a>.</li> - <li class='c029'>Horseman of the horsemen, <i><span lang="la" xml:lang="la">i.e.</span></i>, not a well-known or distinguished horseman, but a chance rider, <a href='#Page_92'>92</a>.</li> - <li class='c029'>Houdas quoted, <a href='#Page_7'>7</a>, <a href='#Page_36'>36</a>, <a href='#Page_48'>48</a>, <a href='#Page_57'>57</a>, <a href='#Page_62'>62</a>, <a href='#Page_66'>66</a>, <a href='#Page_67'>67</a>, <a href='#Page_72'>72</a>, <a href='#Page_84'>84</a>, <i><span lang="la" xml:lang="la">ib.</span></i> 104, <i><span lang="la" xml:lang="la">ib.</span></i> 125, <a href='#Page_126'>126</a>, <a href='#Page_147'>147</a>, <a href='#Page_178'>178</a>, <i><span lang="la" xml:lang="la">ib.</span></i> 187, <a href='#Page_188'>188</a>, <a href='#Page_189'>189</a>, <a href='#Page_191'>191</a>, <a href='#Page_243'>243</a>, <a href='#Page_247'>247</a>, <a href='#Page_251'>251</a>, <a href='#Page_257'>257</a>.</li> + <li class='c029'>Horseman of the horsemen, <i><span lang="la">i.e.</span></i>, not a well-known or distinguished horseman, but a chance rider, <a href='#Page_92'>92</a>.</li> + <li class='c029'>Houdas quoted, <a href='#Page_7'>7</a>, <a href='#Page_36'>36</a>, <a href='#Page_48'>48</a>, <a href='#Page_57'>57</a>, <a href='#Page_62'>62</a>, <a href='#Page_66'>66</a>, <a href='#Page_67'>67</a>, <a href='#Page_72'>72</a>, <a href='#Page_84'>84</a>, <i><span lang="la">ib.</span></i> 104, <i><span lang="la">ib.</span></i> 125, <a href='#Page_126'>126</a>, <a href='#Page_147'>147</a>, <a href='#Page_178'>178</a>, <i><span lang="la">ib.</span></i> 187, <a href='#Page_188'>188</a>, <a href='#Page_189'>189</a>, <a href='#Page_191'>191</a>, <a href='#Page_243'>243</a>, <a href='#Page_247'>247</a>, <a href='#Page_251'>251</a>, <a href='#Page_257'>257</a>.</li> <li class='c029'>Houri, <a href='#Page_73'>73</a>.</li> <li class='c029'>“How was it thou honouredst us, and what was the cause of thy coming, etc.” the address of well-bred man to a stranger, <a href='#Page_170'>170</a>.</li> <li class='c029'>Húr (Al-Ayn) feminine counterparts of the “Boys of Paradise” (Ghilmán), <a href='#Page_128'>128</a>.</li> @@ -9017,22 +9015,22 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Jayb” = the breast of a gown, also used in sense of a pocket, <a href='#Page_42'>42</a>.</li> <li class='c029'>Jayyid, <em>der.</em> from root “Jaud” = to excel. (<span class='sc'>St.</span>), <a href='#Page_5'>5</a>.</li> <li class='c029'>Jehovah, the tribal deity of the Jews, <a href='#Page_4'>4</a>.</li> - <li class='c029'>Jerusalem, Temple of, a <i><span lang="la" xml:lang="la">fac simile</span></i> of the orig. built by Jehovah in the lowest heaven, <i><span lang="la" xml:lang="la">i.e.</span></i>, that of the moon, <a href='#Page_105'>105</a>.</li> + <li class='c029'>Jerusalem, Temple of, a <i><span lang="la">fac simile</span></i> of the orig. built by Jehovah in the lowest heaven, <i><span lang="la">i.e.</span></i>, that of the moon, <a href='#Page_105'>105</a>.</li> <li class='c029'>Jím (j) with 3 dots, a Persian letter still preserved in Arabic alphabets of Marocco, etc., <a href='#Page_182'>182</a>.</li> <li class='c029'>Jinn “Curiosity,” <a href='#Page_62'>62</a>.</li> <li class='c029'>Jinn (<em>Arab.</em>) = spirit or energy of a man, <a href='#Page_183'>183</a>.</li> <li class='c029'>Jund (<em>Arab. pl.</em> “Junúd”) = “guards,” a term mostly applied to regular troops under Government, <a href='#Page_16'>16</a>.</li> - <li class='c029'><span class='pageno' id='Page_268'>268</span>Juráb al-’uddah (<em>Arab.</em>) <i><span lang="la" xml:lang="la">i.e.</span></i>, The manacles, fetters, etc., <a href='#Page_78'>78</a>.</li> + <li class='c029'><span class='pageno' id='Page_268'>268</span>Juráb al-’uddah (<em>Arab.</em>) <i><span lang="la">i.e.</span></i>, The manacles, fetters, etc., <a href='#Page_78'>78</a>.</li> <li class='c029'>“Júrah Syán” for “Jurah Sayyál” = a stinking fosse a-flowing, <a href='#Page_35'>35</a>.</li> <li class='c005'>Ká’ah = a saloon, <a href='#Page_61'>61</a>.</li> <li class='c029'>Kabad = liver, sky vault, the handle or grip of a bow (<em>tr.</em> here “belly” of the bow), <a href='#Page_257'>257</a>.</li> <li class='c029'>Kábil-ki (? <em>cler.</em> error for Kátil-ki = Allah strike thee<a id='t268'></a> dead) <em>tr.</em> “Allah requite thee,” <a href='#Page_55'>55</a>.</li> <li class='c029'>Kabá (<em>Pers.</em>) = a short coat or tunic, <a href='#Page_48'>48</a>.</li> - <li class='c029'>Kabírah = head of the household (<i><span lang="la" xml:lang="la">i.e.</span></i> the mother), <a href='#Page_83'>83</a>.</li> + <li class='c029'>Kabírah = head of the household (<i><span lang="la">i.e.</span></i> the mother), <a href='#Page_83'>83</a>.</li> <li class='c029'>Kabr al-Sitt, wherein Sitt Zaynab is supposed to lie buried (<em>tr.</em> “Lady’s Tomb”), <a href='#Page_171'>171</a>.</li> <li class='c029'>Káfi’ah Al- = parapet, <a href='#Page_72'>72</a>.</li> <li class='c029'>Kahana (<em>Heb.</em>) = he ministered (priests’ offices or other business), <a href='#Page_109'>109</a>.</li> - <li class='c029'>Kahbah = our whore (<i><span lang="la" xml:lang="la">i.e.</span></i> hired woman), <a href='#Page_46'>46</a>.</li> + <li class='c029'>Kahbah = our whore (<i><span lang="la">i.e.</span></i> hired woman), <a href='#Page_46'>46</a>.</li> <li class='c029'>Káhin = a Cohen, a Jewish Priest, a soothsayer, <a href='#Page_109'>109</a>.</li> <li class='c029'>Kahramánah, a word of many senses, <a href='#Page_89'>89</a>.</li> <li class='c029'>Ka’ka’ = “jingle and jangle” (of horses’ tramp), <a href='#Page_131'>131</a>.</li> @@ -9072,7 +9070,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Kirm Al- (<em>Arab.</em> and <em>Pers.</em>) = a worm, <a href='#Page_5'>5</a>.</li> <li class='c029'>Kirsh (<em>Arab.</em>) = piastre, <a href='#Page_175'>175</a>.</li> <li class='c029'>Kishk = ground wheat, etc., eaten with sheep’s milk soured, etc., <a href='#Page_160'>160</a>.</li> - <li class='c029'>Kís = usually the <i><span lang="fr" xml:lang="fr">Giberne</span></i> or pellet-bag (here the “bow cover”), <a href='#Page_53'>53</a>.</li> + <li class='c029'>Kís = usually the <i><span lang="fr">Giberne</span></i> or pellet-bag (here the “bow cover”), <a href='#Page_53'>53</a>.</li> <li class='c029'>Kit’ah humrah = a small quantity of red brickdust to which wonderful medicinal powers are ascribed (<span class='sc'>St.</span>), <a href='#Page_125'>125</a>.</li> <li class='c029'>Koran quoted, <a href='#Page_100'>100</a>, <a href='#Page_104'>104</a>, <a href='#Page_156'>156</a>, <a href='#Page_157'>157</a>.</li> <li class='c029'>“Kubbat al-’Asáfír” = the Dome of the Birds, <a href='#Page_181'>181</a>.</li> @@ -9081,7 +9079,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Kunná nu’tíhu li-ahad = we should have given him to someone (<em>Dr. Steingass</em> also explains), <a href='#Page_73'>73</a>.</li> <li class='c029'>Kunyah (<em>Arab.</em>), the pop. mispronunciation of “Kinyah” = “bye name” (gen. taken from favourite son), <a href='#Page_83'>83</a>.</li> <li class='c005'>Lane quoted, <a href='#Page_46'>46</a>, <a href='#Page_53'>53</a>, <a href='#Page_74'>74</a>, <a href='#Page_178'>178</a>.</li> - <li class='c029'>“Letters of Mutalammis” (“Uriah’s letters”) are a <i><span lang="fr" xml:lang="fr">lieu commun</span></i> in the East, <a href='#Page_94'>94</a>.</li> + <li class='c029'>“Letters of Mutalammis” (“Uriah’s letters”) are a <i><span lang="fr">lieu commun</span></i> in the East, <a href='#Page_94'>94</a>.</li> <li class='c029'>Libás (<em>Arab.</em>) = clothes in general (<em>tr.</em> “habit”), <a href='#Page_103'>103</a>.</li> <li class='c029'>“Live thy head, O King, for ever and aye!” (a formula announcing death of supposed enemy), <a href='#Page_17'>17</a>.</li> <li class='c029'>Liyah (? Liyyah) = Lign-aloes, <a href='#Page_125'>125</a>.</li> @@ -9146,7 +9144,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Names for clouds, rain, etc., in <em>Arab.</em> well nigh innumerable, <a href='#Page_241'>241</a>.</li> <li class='c029'>Nátúr Al- = the Keeper, esp. of a vineyard, <a href='#Page_57'>57</a>.</li> <li class='c029'>Naudán (<em>Arab.</em>) equiv. to the <em>Pers.</em> “New of knowledge” as opp. to “Nádán” the “unknowing,” <a href='#Page_11'>11</a>.</li> - <li class='c029'>Naynawah, <i><span lang="la" xml:lang="la">i.e.</span></i>, “Fish-town” or “town of Nin” = Ninus the founder, <a href='#Page_3'>3</a>.</li> + <li class='c029'>Naynawah, <i><span lang="la">i.e.</span></i>, “Fish-town” or “town of Nin” = Ninus the founder, <a href='#Page_3'>3</a>.</li> <li class='c029'>Naynawah, in mod. days name of a port on east bank of Tigris, <a href='#Page_3'>3</a>.</li> <li class='c029'>Naynawah or “town of Nin” = Ninus, the founder, <a href='#Page_3'>3</a>.</li> <li class='c029'>Naysán, the Syro-solar month = April, <a href='#Page_27'>27</a>.</li> @@ -9159,7 +9157,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>’Omán, name of the capital of Eastern Arabia, <a href='#Page_139'>139</a>.</li> <li class='c029'>Ommiades, Cathedral Mosque of, one of the wonders of the Moslem world, <a href='#Page_172'>172</a>.</li> <li class='c029'>Only son has a voice in the disposal of his sister, <a href='#Page_83'>83</a>.</li> - <li class='c029'>O rider of the jar, <i><span lang="la" xml:lang="la">i.e.</span></i>, a witch, <a href='#Page_76'>76</a>.</li> + <li class='c029'>O rider of the jar, <i><span lang="la">i.e.</span></i>, a witch, <a href='#Page_76'>76</a>.</li> <li class='c029'>Original sin, <a href='#Page_247'>247</a>.</li> <li class='c029'>Osarsiph = Osiris-Sapi (Moses), <a href='#Page_112'>112</a>.</li> <li class='c029'>“Otbah hath a colic,” <a href='#Page_77'>77</a>.</li> @@ -9265,7 +9263,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>The sand appeared in the sunlight like unto ropes (author and <em>Steingass</em> explain) <a href='#Page_32'>32</a>.</li> <li class='c029'>“This night” for “last night,” <a href='#Page_128'>128</a>.</li> <li class='c029'>Tín (<em>Arab.</em>) = clay, mud (used with Tob forming walls of Egypt and Assyria), <a href='#Page_24'>24</a>.</li> - <li class='c029'>TMT, <i><span lang="la" xml:lang="la">i.e.</span></i>, Tammat = She (the tale) is finished, <a href='#Page_38'>38</a>.</li> + <li class='c029'>TMT, <i><span lang="la">i.e.</span></i>, Tammat = She (the tale) is finished, <a href='#Page_38'>38</a>.</li> <li class='c029'>Tobe = the Anglo-Oriental form of “Thaub” = in Arabia a loose robe like a night-gown, <a href='#Page_139'>139</a>.</li> <li class='c029'>“To eat skite” = to talk or act foolishly, <a href='#Page_70'>70</a>.</li> <li class='c029'>Towáb Al- (<em>Arab. pl.</em> of <em>Pers.</em> and <em>Turk.</em> “Top”) = cannon, <a href='#Page_186'>186</a>.</li> @@ -9284,7 +9282,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Walwalah” or “Wilwál” (an onomatopy), general term for the wail, <a href='#Page_17'>17</a>.</li> <li class='c029'><span class='pageno' id='Page_273'>273</span>“Wa yabkí ’alaykum Mabálu-h” = suffer only his crime be upon you (<em>Steingass</em> reads “Wabál” for “Mabál,” and translates, “lest the guilt of it rest upon you,”) <a href='#Page_246'>246</a>.</li> <li class='c029'>Wayha-k (before “Wayla-k”) = “Fie upon thee,” <a href='#Page_20'>20</a>.</li> - <li class='c029'>Weapons and furniture (<i><span lang="la" xml:lang="la">i.e.</span></i>, headstalls, hobbles, etc.) for mare saddled and bridled (price for slave), <a href='#Page_92'>92</a>.</li> + <li class='c029'>Weapons and furniture (<i><span lang="la">i.e.</span></i>, headstalls, hobbles, etc.) for mare saddled and bridled (price for slave), <a href='#Page_92'>92</a>.</li> <li class='c029'>Week days, <a href='#Page_13'>13</a>.</li> <li class='c029'>“When Adam dolve and Eve span,” etc., <a href='#Page_102'>102</a>.</li> <li class='c029'>Will, a mighty motor-power, <a href='#Page_126'>126</a>.</li> @@ -9296,7 +9294,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Yákah Thiyábish = his robe-collar rent, <a href='#Page_247'>247</a>.</li> <li class='c029'>Yá Kawákí = O thou brawler, <a href='#Page_84'>84</a>.</li> <li class='c029'>Yakhat (prob. cler. error for “Yakhbut,”) <em>lit.</em> = he was panting in a state of unconsciousness, <em>tr.</em> “drowned” in sleep, <a href='#Page_244'>244</a>.</li> - <li class='c029'>Yá Luss (<em>Arab.</em>) = “O Robber” (=the Gr. <span lang="grc" xml:lang="grc">ληστὴς</span>), <a href='#Page_56'>56</a>.</li> + <li class='c029'>Yá Luss (<em>Arab.</em>) = “O Robber” (=the Gr. <span lang="grc">ληστὴς</span>), <a href='#Page_56'>56</a>.</li> <li class='c029'>Yamaklak, Al- = vivers, provaunt, <a href='#Page_180'>180</a>.</li> <li class='c029'>Yamak (<em>Turk.</em>) = food, a meal, <a href='#Page_180'>180</a>.</li> <li class='c029'>Yapousmek (old ver.) = “Yá Abú Sumayk,” <a href='#Page_16'>16</a>.</li> @@ -9329,7 +9327,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <div class='chapter'> <span class='pageno' id='Page_277'>277</span> - <h2 class='c006'>Appendix I.<br /> <span class='large'><em>INDEX I.</em><br /> <em>INDEX TO THE TALES AND PROPER NAMES</em></span></h2> + <h2 class='c006'>Appendix I.<br > <span class='large'><em>INDEX I.</em><br > <em>INDEX TO THE TALES AND PROPER NAMES</em></span></h2> </div> <div class='nf-center-c1'> @@ -9763,7 +9761,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <div class='chapter'> <span class='pageno' id='Page_289'>289</span> - <h2 class='c006'>Appendix II.<br /> <span class='large'><em>ALPHABETICAL TABLE OF THE NOTES</em> (<em>ANTHROPOLOGICAL, &c.</em>)</span></h2> + <h2 class='c006'>Appendix II.<br > <span class='large'><em>ALPHABETICAL TABLE OF THE NOTES</em> (<em>ANTHROPOLOGICAL, &c.</em>)</span></h2> </div> <ul class='index c005'> @@ -9791,11 +9789,11 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Abtál (<em>pl.</em> of Batal) = champions, athletes (<em>tr.</em> “braves”) ii. 42.</li> <li class='c029'>Abtar = tailless (as applied to class of tales such as “Loves of Al-Hayfa and Yusuf”) v. 210.</li> <li class='c029'>Abú al-Hasan (cleverness of) i. 30.</li> - <li class='c029'>—— al-Hasan-al-Khalí’a, <i><span lang="la" xml:lang="la">i.e.</span></i>, The Wag (old version “debauchee”) i. 1.</li> + <li class='c029'>—— al-Hasan-al-Khalí’a, <i><span lang="la">i.e.</span></i>, The Wag (old version “debauchee”) i. 1.</li> <li class='c029'>—— al-Tawáif (<em>pron.</em> “Abu tawáif”) the Father of the (Jinn-) tribes, ii. 84.</li> <li class='c029'>—— Antiká = father of antiquities (new noun in Arabic) iii. 11.</li> - <li class='c029'>—— Hamámah = “Father of a Pigeon” (<i><span lang="la" xml:lang="la">i.e.</span></i>, surpassing in swiftness the carrier pigeon) v. 380.</li> - <li class='c029'>—— Ishák, <i><span lang="la" xml:lang="la">i.e.</span></i>, Ibrahim of Mosul the Musician, i. 14.</li> + <li class='c029'>—— Hamámah = “Father of a Pigeon” (<i><span lang="la">i.e.</span></i>, surpassing in swiftness the carrier pigeon) v. 380.</li> + <li class='c029'>—— Ishák, <i><span lang="la">i.e.</span></i>, Ibrahim of Mosul the Musician, i. 14.</li> <li class='c029'>—— Ja’dah = father of curls (=a wolf) iv. 14.</li> <li class='c029'>—— Kásim al-Tambúrí = Abú Kásim the Drummer, iv. 209.</li> <li class='c029'>—— Niyyah and Abu Niyyatayn, History of various versions of the names, iv. 334.</li> @@ -9803,7 +9801,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>—— Sábir = Father of the Patient (one), i. 81.</li> <li class='c029'>—— Sahíh = (flight to) a sure and safe place, vi. 149.</li> <li class='c029'>—— Sumayk = “Father of the Fishlet” (in old ver. “Yapousmek”) vi. 16.</li> - <li class='c029'>—— Sumayk the Pauper, <i><span lang="la" xml:lang="la">i.e.</span></i>, “The Father of the little Fish,” vi. 15.</li> + <li class='c029'>—— Sumayk the Pauper, <i><span lang="la">i.e.</span></i>, “The Father of the little Fish,” vi. 15.</li> <li class='c029'>Abúyah (a Fellah, vulg. for “Abí”) v. 418.</li> <li class='c029'>Adab = accomplishments, ii. 68.</li> <li class='c029'>“Adab” <em>translated</em> “Arabic,” i. 48.</li> @@ -9826,7 +9824,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Afkah, a better Fakih or theologian, i. 244.</li> <li class='c029'>Afrákh al-Jinn, <em>lit.</em> = Chicks of the Jinns (<em>tr.</em> “Babes of the Jinns”) v. 202.</li> <li class='c029'>Afras = <em>lit.</em> a better horseman (<em>tr.</em> “doughtier”) ii. 105.</li> - <li class='c029'>Africa (<em>Arab.</em> “Afrikíyah”), here used for the limited tract about Carthage (Tunis), <i><span lang="la" xml:lang="la">i.e.</span></i>, Africa Propria, iii. 76.</li> + <li class='c029'>Africa (<em>Arab.</em> “Afrikíyah”), here used for the limited tract about Carthage (Tunis), <i><span lang="la">i.e.</span></i>, Africa Propria, iii. 76.</li> <li class='c029'>Aghá of the Janákilah = the Chief man (Aghá) of the Gypsies, iv. 72.</li> <li class='c029'>Ágháwát (Aghas), meaning Eunuch officers and officials, iii. 112.</li> <li class='c029'>“Ahádís” esp. referred to the sayings of Mahommed, vi. 41.</li> @@ -9839,7 +9837,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Ahwas al-’Ansárí (Al-) (Al-Akhwass <em>Breslau Ed.</em>) i. 42.</li> <li class='c029'>Ahyaf (alluding to Al-Hayfá) = (with waist full-) slight, v. 175.</li> <li class='c029'>“Ahy Tys” for which read “Tuhà Tays” a general feast (Houdas), vi. 187.</li> - <li class='c029'>“Air hath struck me and cut my joints,” <i><span lang="la" xml:lang="la">i.e.</span></i>, “I suffer from an attack of rheumatism” (common complaint in even the hottest climates), v. 160.</li> + <li class='c029'>“Air hath struck me and cut my joints,” <i><span lang="la">i.e.</span></i>, “I suffer from an attack of rheumatism” (common complaint in even the hottest climates), v. 160.</li> <li class='c029'>’Ajáib (<em>pl.</em> of ’Ajíb) = “Marvellous!” (used in Pers. as well as Arab.) iii. 181.</li> <li class='c029'>Ajal = the appointed day of death (<em>tr.</em> “appointed term”) i. 129.</li> <li class='c029'>’Ajam = Barbarian-land, v. 213.</li> @@ -9878,7 +9876,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Alà Tarík al-Satr wa al-Salámah,” meaning that each other’s wives did not veil before their brothers-in-law, i. 270.</li> <li class='c029'>’Alá Yadín = Aláeddín, 265.</li> <li class='c029'>Alaeddin, a favourite with the stage, iii. 51.</li> - <li class='c029'>Alaeddin, <i><span lang="la" xml:lang="la">i.e.</span></i> the “Height or Glory (’Alá) of the Faith (al-Din),” <em>pron.</em> Aláaddeen, iii. 51.</li> + <li class='c029'>Alaeddin, <i><span lang="la">i.e.</span></i> the “Height or Glory (’Alá) of the Faith (al-Din),” <em>pron.</em> Aláaddeen, iii. 51.</li> <li class='c029'>“’Alái al-Din” = Alaeddin, vi. 50.</li> <li class='c029'>’Alaka = he hung, iv. 149.</li> <li class='c029'>’Alakah khárijah = an extraordinary drubbing, vi. 84.</li> @@ -9897,7 +9895,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Alif, bá, tá, sá” (A.B.C.D.). The latter written with a Sin instead of a Thá, showing vulg. use which extends from Alex. to Meccah, vi. 37.</li> <li class='c029'>’Álim = a learned man, iii. 119.</li> <li class='c029'>’Alkam = the bitter gourd, colocynth, ii. 218.</li> - <li class='c029'>Alkermes, <i><span lang="la" xml:lang="la">i.e.</span></i>, “Al-Kirm” (<em>Arab.</em> and <em>Pers.</em>) = a worm, cochineal, vi. 5.</li> + <li class='c029'>Alkermes, <i><span lang="la">i.e.</span></i>, “Al-Kirm” (<em>Arab.</em> and <em>Pers.</em>) = a worm, cochineal, vi. 5.</li> <li class='c029'>Allah (accomplish on them the ordinance of the Almighty) i. 100.</li> <li class='c029'>“Allah! Allah!” here meaning “Haste! haste!” iv. 71.</li> <li class='c029'>—— = “I conjure thee by God,” v. 302.</li> @@ -9914,17 +9912,17 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>—— háfiz-ik (<em>Arab.</em>) = the pop. <em>Pers.</em> expression, “Khudá Háfiz” (“Allah be thy safeguard”) iv. 218.</li> <li class='c029'>—— (in peace of) i. 6.</li> <li class='c029'>—— (I look to, for aid) ii. 202.</li> - <li class='c029'>—— (“I seek refuge with,” <i><span lang="la" xml:lang="la">i.e.</span></i>, Allah forfend) ii. 9.</li> + <li class='c029'>—— (“I seek refuge with,” <i><span lang="la">i.e.</span></i>, Allah forfend) ii. 9.</li> <li class='c029'>—— (I seek refuge with) = God forfend, i. 185.</li> <li class='c029'>—— (I will give him the covenant of) i. 179.</li> <li class='c029'>—— (is All-great) ii. 125.</li> <li class='c029'>—— (is threatening unbelievers) i. 51.</li> <li class='c029'>“—— kill all woman-kind,” v. 304.</li> <li class='c029'>—— (made easy to me) ii. 53.</li> - <li class='c029'>—— (Men who resign themselves to = <i><span lang="la" xml:lang="la">i.e.</span></i>, Moslems who practise the Religion of Resignation) ii. 271.</li> + <li class='c029'>—— (Men who resign themselves to = <i><span lang="la">i.e.</span></i>, Moslems who practise the Religion of Resignation) ii. 271.</li> <li class='c029'>—— (name of, taken in vain) i. 87.</li> <li class='c029'>—— (O spirit of) i. 251.</li> - <li class='c029'>—— (O worshipper of) (<i><span lang="la" xml:lang="la">i.e.</span></i>, “O Moslem, opposed to enemy of Allah) = a non-Moslem,” v. 460.</li> + <li class='c029'>—— (O worshipper of) (<i><span lang="la">i.e.</span></i>, “O Moslem, opposed to enemy of Allah) = a non-Moslem,” v. 460.</li> <li class='c029'>“—— openeth,” “Allah veileth,” civil forms of refusal, iv. 315.</li> <li class='c029'>—— (open to thee the door of subsistence) ii. 44.</li> <li class='c029'>—— (Prince ’Ajíb forbidden to call upon name of), iii. 18.</li> @@ -9942,8 +9940,8 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Alláho Akbar = God is most Great (war cry) v. 403.</li> <li class='c029'>“Allazí ’amaltu fí-him, etc.” = Those to whom I did a good turn, requite me with the contrary thereof (<span class='sc'>St.</span>) iv. 253.</li> <li class='c029'>Almahs (<em>fem.</em> of ’Álim = a learned man) = professional singing and dancing girls, iii. 119.</li> - <li class='c029'>Almás, <em>Arab.</em> (from <span lang="grc" xml:lang="grc">ἀδάμας</span>, and in <em>Hind.</em> “Hírá” and “Panná”) = diamond, iii. 354.</li> - <li class='c029'>Almond-Tree “Be not like unto the,” (a <i><span lang="fr" xml:lang="fr">lieu commun</span></i> in the East) vi. 7.</li> + <li class='c029'>Almás, <em>Arab.</em> (from <span lang="grc">ἀδάμας</span>, and in <em>Hind.</em> “Hírá” and “Panná”) = diamond, iii. 354.</li> + <li class='c029'>Almond-Tree “Be not like unto the,” (a <i><span lang="fr">lieu commun</span></i> in the East) vi. 7.</li> <li class='c029'>—— = the <em>Heb.</em> “Sháked” and the fruit is “Loz” (<em>Arab.</em> Lauz) = <em>Amygdalus communis</em>, vi. 7.</li> <li class='c029'>Alms-gift = whatso exceedeth Viaticum (“Jáizah”), or the three days guest hospitality, vi. 26.</li> <li class='c029'>Alwán, <em>pl.</em> of Laun, meats of all kinds and colours, vi. 122.</li> @@ -9955,7 +9953,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Amín = Overseer, i. 67.</li> <li class='c029'>—— al-Hukm = “Faithful of Command,” ii. 7.</li> <li class='c029'>—— (Al-) Sixth Abbaside <span class='fss'>A.D.</span> 809–13, i. 175.</li> - <li class='c029'>Áminah, <i><span lang="la" xml:lang="la">i.e.</span></i>, the secure (<em>fem.</em>) iii. 326.</li> + <li class='c029'>Áminah, <i><span lang="la">i.e.</span></i>, the secure (<em>fem.</em>) iii. 326.</li> <li class='c029'>Amírala (wife of Emir-Ben-Hilac-Salamis) meaning, if anything, “Colonel” or Captain, R.N., vi. 225.</li> <li class='c029'><span class='pageno' id='Page_293'>293</span>Ammál (<em>Arab.</em>), vulg. written with initial Hamzah = “Verily”, “I believe you my boy” (<em>tr.</em> “Assuredly”), vi. 11.</li> <li class='c029'>’Ammál (<em>Arab.</em>). With the Ayn may mean “he intended,” or “he was about to,” vi. 11.</li> @@ -10012,7 +10010,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'><span class='pageno' id='Page_294'>294</span>Arz (<em>Arab.</em>), from the <em>Heb.</em> “Arz” or “Razah” (✓ raz = to vibrate) = Cedar (of Lebanon), vi. 5.</li> <li class='c029'>Arzi-há = in its earth, its outlying suburbs (<em>tr.</em> “Environs”) ii. 198.</li> <li class='c029'>’Asá = Staff, one of the properties of Moslem Saints, iii. 183.</li> - <li class='c029'>“’Asá Fír,” <i><span lang="la" xml:lang="la">i.e.</span></i> “Fír is rebellious,” vi. 102.</li> + <li class='c029'>“’Asá Fír,” <i><span lang="la">i.e.</span></i> “Fír is rebellious,” vi. 102.</li> <li class='c029'>’As’as = to complicate a matter, vi. 174.</li> <li class='c029'>Asáfír, <em>pl.</em> of “’Usfúr” = a bird, a sparrow, vi. 102.</li> <li class='c029'>Asáfírí (olives, etc.) iii. 405.</li> @@ -10025,7 +10023,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Ashkhákh Al- (<em>Arab.</em>), <em>pl.</em> of Shakhkh = <em>lit.</em> the “Stales” (<em>tr.</em> “Skite and piss”) (Steingass reads “bi ’l-Shakhákh” the usual modern word for urine) v. 265.</li> <li class='c029'>Ashkhás (<em>pl.</em> of Shakhs) = images = (<em>vulg.</em> used in Moslem realms in the sense of persons or individuals) iii. 12.</li> <li class='c029'>Ashrafí (<em>Port.</em> Xerafim), a gold coin whose value has varied, iii. 294.</li> - <li class='c029'>’Asharah Mlah (Al) = ten times one, hundred, <i><span lang="la" xml:lang="la">ib.</span></i> “one hundred for the (<i><span lang="la" xml:lang="la">i.e.</span></i>, every) ten” (<span class='sc'>St.</span>) iv. 28.</li> + <li class='c029'>’Asharah Mlah (Al) = ten times one, hundred, <i><span lang="la">ib.</span></i> “one hundred for the (<i><span lang="la">i.e.</span></i>, every) ten” (<span class='sc'>St.</span>) iv. 28.</li> <li class='c029'>Ashrafi, a gold coin of variable value, iv. 143; <ul> <li>the Portuguese Xerafim, iv. 38.</li> @@ -10068,7 +10066,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'><span class='pageno' id='Page_295'>295</span>’Awán <em>lit.</em> = aids, helpers (<em>tr.</em> “guards”), i. 253.</li> <li class='c029'>Award o burd (Pers.) = brought and bore away, i. 210.</li> <li class='c029'>Ay Ni’am (Yea, verily, Yes indeed), an emphatic and now vulgar expression, iii. 14, 31.</li> - <li class='c029'>’Ayn turned into H., <i><span lang="la" xml:lang="la">i.e.</span></i>, Bitáht for Bitá’at, iv. 9.</li> + <li class='c029'>’Ayn turned into H., <i><span lang="la">i.e.</span></i>, Bitáht for Bitá’at, iv. 9.</li> <li class='c029'>“Ayoh” (in text), <em>tr.</em> “here he is”; a corr. of “Í (or Ayy) hú” = yes indeed he, v. 265.</li> <li class='c029'>Aysh = Ayyu Shayyin, what? iv. 207.</li> <li class='c029'>—— (<em>Arab.</em>) = Ayyu Shayyin and Laysh = li ayyi Shayyin, a popular corruption of olden date, iii. 122.</li> @@ -10084,7 +10082,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Azlam” = the more iniquitous (<span class='sc'>St.</span>), iv. 304.</li> <li class='c029'>Azm = Koranic versets, which avert evil, vi. 19.</li> <li class='c029'>Aznání = emaciated one, ii. 214.</li> - <li class='c029'>Azzamín = Charmers, <i><span lang="la" xml:lang="la">i.e.</span></i>, men who recite the Azm, vi. 19.</li> + <li class='c029'>Azzamín = Charmers, <i><span lang="la">i.e.</span></i>, men who recite the Azm, vi. 19.</li> <li class='c005'>Baba Abdullah = Daddy Abdullah, iii. 311.</li> <li class='c029'>Báb al-Nasr, the grand old Eastern or Desert-gate of Cairo, v. 457.</li> <li class='c029'>Baba used in Pers., Turk., and Hindostan, for Dad! Dear! Child! iii. 311.</li> @@ -10097,7 +10095,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Badr, Al- (<em>pl.</em> Budúr) = the “Full Moon,” v. 198.</li> <li class='c029'>Badrah, <em>lit.</em> a myriad, ten thousand dirhams, i. 278.</li> <li class='c029'>—— (<em>Arab.</em>) = a purse of ten thousand dirhams, v. 58.</li> - <li class='c029'>Badr al-Budúr, <i><span lang="la" xml:lang="la">i.e.</span></i> Full moon of full moons, iii. 95.</li> + <li class='c029'>Badr al-Budúr, <i><span lang="la">i.e.</span></i> Full moon of full moons, iii. 95.</li> <li class='c029'>Badrat Zahab = a purse of gold (<span class='sc'>St.</span>) v. 58.</li> <li class='c029'>Bágh = Royal tiger, iii. 530.</li> <li class='c029'>Baghdad (explained), iii. 25.</li> @@ -10130,7 +10128,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Banát al-hawá = <em>lit.</em> daughters of love (<em>tr. here</em> “a merry girl”) ii. 137.</li> <li class='c029'>Bandukah = a little bunduk, nut, bullet, (<em>tr.</em> “degrees”) i. 353.</li> <li class='c029'>Banj akrítashí = Cretan Bhang, i. 9.</li> - <li class='c029'>Banj al-tayyar, <i><span lang="la" xml:lang="la">i.e.</span></i>, volatile = that which flies fastest to the brain (<em>tr.</em> “flying Bhang”) v. 26.</li> + <li class='c029'>Banj al-tayyar, <i><span lang="la">i.e.</span></i>, volatile = that which flies fastest to the brain (<em>tr.</em> “flying Bhang”) v. 26.</li> <li class='c029'>Bánú = a lady, a dame of high degree, iii. 419.</li> <li class='c029'>Banú Adam = Sons of Adam (as opposed to Banú Elohim = Sons of the Gods) iii. 88.</li> <li class='c029'>Banú al-Asfar = Sons of the yellow (Esau’s posterity in Edom) iii. 88.</li> @@ -10174,7 +10172,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Baysár or Baysárah, a dish peculiar to Egypt = beans seasoned with milk and honey, iv. 176. Also “Baysár” or “Faysár,” iv. 291.</li> <li class='c029'>Bayzah (<em>Arab.</em>) = an egg, a testicle, v. 360.</li> <li class='c029'>Bazaka = brought out, i. 209.</li> - <li class='c029'>“Bean and ’twas split, A,” proverb suggesting “<span lang="la" xml:lang="la">par nobile fratrum</span>,” iii. 179.</li> + <li class='c029'>“Bean and ’twas split, A,” proverb suggesting “<span lang="la">par nobile fratrum</span>,” iii. 179.</li> <li class='c029'>Beating the bosom with a sunbaked brick, i. 34.</li> <li class='c029'>Bed (on roof) made of carpet or thin mattress strewn upon the stucco flooring of the terrace roof, v. 219.</li> <li class='c029'>Beef, causes dysenteric disease, v. 51.</li> @@ -10199,7 +10197,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Bilád al-Maghrib (al-Aksa” in full) = the Farthest Land of the Setting Sun (<em>tr.</em> “Sundown-Land”) ii. 252.</li> <li class='c029'>Bilal = moisture, beneficence, etc., i. 40.</li> <li class='c029'>“Bilám” here = the headstall of the bridle (<span class='sc'>St.</span>) v. 381.</li> - <li class='c029'>“Billáhi,” <i><span lang="la" xml:lang="la">i.e.</span></i>, “by Allah,” v. 470.</li> + <li class='c029'>“Billáhi,” <i><span lang="la">i.e.</span></i>, “by Allah,” v. 470.</li> <li class='c029'>Bilisht = The long span between thumb-tip and minimus-tip, iii. 353.</li> <li class='c029'>“Bi-Má al-fasíkh ’alà Akrás al-Jullah” (<em>tr.</em> “Save with foul water upon the disks of dung”) v. 292.</li> <li class='c029'>Bímáristán (<em>Arab.</em> from <em>Pers.</em>) = a “sick house”, hospital, madhouse, iv. 48.</li> @@ -10261,7 +10259,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Bye Names, vi. 84.</li> <li class='c029'>Byron in England, v. 274.</li> <li class='c029'>Bystanders excited about some matter in no way concerning them, i. 303.</li> - <li class='c005'>Cafilah, <i><span lang="la" xml:lang="la">i.e.</span></i>, caravan, iv. 222.</li> + <li class='c005'>Cafilah, <i><span lang="la">i.e.</span></i>, caravan, iv. 222.</li> <li class='c029'>“——” (Shaykh of) for Cafila, v. 419.</li> <li class='c029'>“Cage of Clapham,” iii. 501.</li> <li class='c029'>Cairo (magnificent city of Egypt), iii. 58.</li> @@ -10276,7 +10274,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Camel’s pasture divided into “Khullah” (Sweet food called bread) and “Hámiz” termed fruit, iv. 7.</li> <li class='c029'>Camomile flower (white), vi. 27.</li> <li class='c029'>Camphor, use of, iii. 361.</li> - <li class='c029'>“Can play with the egg and the stone,” <i><span lang="la" xml:lang="la">i.e.</span></i>, “can play off equally well the soft-brained and the hard-brained,” v. 277.</li> + <li class='c029'>“Can play with the egg and the stone,” <i><span lang="la">i.e.</span></i>, “can play off equally well the soft-brained and the hard-brained,” v. 277.</li> <li class='c029'>Cap of the “Sútarí” or jester of the Arnaut (Albanian) regiments, v. 276.</li> <li class='c029'>—— worn by professional buffoon, v. 276.</li> <li class='c029'>Carpet (the Flying), prototype of, iii. 425.</li> @@ -10292,7 +10290,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Changul” (with three dotted Chím) = red gold, vi. 251.</li> <li class='c029'>Chapter of the Cow (Koran) ii. 175.</li> <li class='c029'>Chaugán (Persian) = the crooked bat used in polo, i. 109.</li> - <li class='c029'>Chavis quoted, vi. 12, <i><span lang="la" xml:lang="la">ib.</span></i> 15, 16, 53, 54, 56, 59, 63, 68, 72.</li> + <li class='c029'>Chavis quoted, vi. 12, <i><span lang="la">ib.</span></i> 15, 16, 53, 54, 56, 59, 63, 68, 72.</li> <li class='c029'>Chavis and Cazotte quoted, i. 55, 60, 65, 73, 81, 89, 94, 95, 97, 102, 103, 107, 112, 121, 131, 147, 151; iv. 49, 64, 66; v. 27.</li> <li class='c029'>Cheek, he set his right hand upon, meaning he rested his cheek upon his right hand, v. 9.</li> <li class='c029'>Chenery quoted, iv. 7; vi. 7, 54, 73, 84, 89, 94, 97, 124, 159, 183, 225, 241.</li> @@ -10350,7 +10348,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Cuddy, <em>der. from Pers.</em> “Kadah” = a room, v. 24.</li> <li class='c029'>Cup-companions = the professional Ráwís or tale reciters, ii. 266.</li> <li class='c029'>“Cut the way” = became a highwayman, i. 90.</li> - <li class='c029'>Cutting the way (<i><span lang="la" xml:lang="la">i.e.</span></i>, waylaying travellers) i. 60.</li> + <li class='c029'>Cutting the way (<i><span lang="la">i.e.</span></i>, waylaying travellers) i. 60.</li> <li class='c029'>Curiosity (playing upon the bride’s) = a favourite topic in Arab. and all Eastern folk-lore, v. 443.</li> <li class='c029'>Crystalline Isles, vi. 234.</li> <li class='c029'>Cynocephalus famed for venery, iv. 333.</li> @@ -10372,8 +10370,8 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Damascus City (<em>der.</em> from Dimishk) called Shám (Cotheal MS.) vi. 167.</li> <li class='c029'>Dán (with dual Dánayn) and “Wudn” (with plural “Audán”) are pop. forms for literary “Uzn” (<span class='sc'>St.</span>) vi. 245.</li> <li class='c029'>—— Al- (cler. error for Al-Uzn = ear), vi. 245.</li> - <li class='c029'>Dáúnk (Pers. “Dáng”) = one-sixth of a dirham, <i><span lang="la" xml:lang="la">i.e.</span></i>, about a penny halfpenny, i. 245.</li> - <li class='c029'><span class='pageno' id='Page_301'>301</span>Dann = Amphora (<em>Gr.</em> <span lang="grc" xml:lang="grc">ἀμφορεύς</span> short for <span lang="grc" xml:lang="grc">ἀμφιφορεύς</span> = having two handles), <em>tr.</em> “two-handed jar,” v. 198.</li> + <li class='c029'>Dáúnk (Pers. “Dáng”) = one-sixth of a dirham, <i><span lang="la">i.e.</span></i>, about a penny halfpenny, i. 245.</li> + <li class='c029'><span class='pageno' id='Page_301'>301</span>Dann = Amphora (<em>Gr.</em> <span lang="grc">ἀμφορεύς</span> short for <span lang="grc">ἀμφιφορεύς</span> = having two handles), <em>tr.</em> “two-handed jar,” v. 198.</li> <li class='c029'>Dara’ or Dira’ = armour (<em>tr.</em> “jerkin,”) ii. 209.</li> <li class='c029'>Darabukkah-drum (or “tom-tom”) v. 13.</li> <li class='c029'>Darajah = an instant; also a degree (of the Zodiac) <em>tr.</em> “one watch.”</li> @@ -10412,7 +10410,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>—— Nashshábah = the Monastery of the Archers (a fancy name) v. 129.</li> <li class='c029'>Days in Moslem year 354 (=6 months of 29 days and the rest of 30) i. 245.</li> <li class='c029'>Death and Life are states, not things, vi. 103.</li> - <li class='c029'><i><span lang="la" xml:lang="la">Decies repetitæ</span></i>, forms which go down with an Eastern audience, but intolerable to a Western reader, v. 170.</li> + <li class='c029'><i><span lang="la">Decies repetitæ</span></i>, forms which go down with an Eastern audience, but intolerable to a Western reader, v. 170.</li> <li class='c029'>Defloration, regarded by many ancient peoples as if it were porters’ work, iv. 57.</li> <li class='c029'>Delights of Paradise promised by the Prophet, ii. 244.</li> <li class='c029'>De Sacy quoted, vi. 65, 160.</li> @@ -10457,8 +10455,8 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Dish-cover used for cleanliness, and to prevent Evil-Eye falling upon food, iv. 243.</li> <li class='c029'>Dismantled his shop (removing goods from the “but” to the “ben”), i. 207.</li> <li class='c029'>Divan-door, dismounting at, the highest of honours, iii. 136.</li> - <li class='c029'>Divan or Darbár (levée), being also a <i><span lang="fr" xml:lang="fr">lit de justice</span></i> and a Court of Cassation, iii. 107.</li> - <li class='c029'>“Dive not into the depths unless thou greed for thyself and thy wants,” <i><span lang="la" xml:lang="la">i.e.</span></i>, “tempt not Providence unless compelled so to do by necessity,” v. 422.</li> + <li class='c029'>Divan or Darbár (levée), being also a <i><span lang="fr">lit de justice</span></i> and a Court of Cassation, iii. 107.</li> + <li class='c029'>“Dive not into the depths unless thou greed for thyself and thy wants,” <i><span lang="la">i.e.</span></i>, “tempt not Providence unless compelled so to do by necessity,” v. 422.</li> <li class='c029'>Divorce and marriage to Mahommed of the wife of Zayd (his adopted son), ii. 197.</li> <li class='c029'>Díwán (<em>Arab.</em>) = Council-chamber, v. 227.</li> <li class='c029'>Díwan = Divan (the “Martabah” when placed on “Mastabah,” etc.) v. 68.</li> @@ -10498,7 +10496,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Easterns startled by sudden summons to the presence of a king, ii. 210.</li> <li class='c029'>Eastern despots never blame their own culpable folly in misfortune, vi. 22.</li> <li class='c029'>“Eat thy pottage,” a formula like our “Cut your mutton,” iv. 84.</li> - <li class='c029'>Eateth on the spittle, <i><span lang="la" xml:lang="la">i.e.</span></i>, on an empty stomach, v. 51.</li> + <li class='c029'>Eateth on the spittle, <i><span lang="la">i.e.</span></i>, on an empty stomach, v. 51.</li> <li class='c029'>Eating and drinking, iv. 160.</li> <li class='c029'>Eaves-dropping (favourite incident of Eastern Storiology) iii. 492.</li> <li class='c029'>Efendi (here meaning the under-governor or head clerk) iv. 214.</li> @@ -10557,7 +10555,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Falsafah (<em>Arab.</em>) = philosophy, vi. 29.</li> <li class='c029'>Fals (or Fils) = a fish scale, a spangle of metal, iii. 294.</li> <li class='c029'>“Fa-min tumma,” for “thumma” (“Anon.”) vi. 91.</li> - <li class='c029'>Fanárát (<em>Arab. pl. of the Pers.</em> Fanár = a light house) here equiv. to mod. <em>Gr.</em> <span lang="grc" xml:lang="grc">φαυάρ</span> a lantern (<em>Egypt.</em> Fánús) <em>tr.</em> “flambeaux,” iv. 44.</li> + <li class='c029'>Fanárát (<em>Arab. pl. of the Pers.</em> Fanár = a light house) here equiv. to mod. <em>Gr.</em> <span lang="grc">φαυάρ</span> a lantern (<em>Egypt.</em> Fánús) <em>tr.</em> “flambeaux,” iv. 44.</li> <li class='c029'>Fár (<em>Arab.</em>) <em>pl.</em> “Fírán” = mouse rather than rat, iv. 324.</li> <li class='c029'>Faráfísh (<em>Arab.</em>) a word not found in dictionary—<em>tr.</em> “lumps,” iv. 12; <ul> @@ -10570,7 +10568,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Faras = a mare (<em>tr.</em> “horses”) i. 216.</li> <li class='c029'>Farásah = <em>lit.</em> Knowing a horse (<em>tr.</em> “Visnomy”) ii. 96.</li> <li class='c029'>Fáris = a rider (<em>tr.</em> “horseman”) i. 103.</li> - <li class='c029'>Farkalah (<span lang="grc" xml:lang="grc">φραγέλλιο</span>) = cattle whip, ii. 47.</li> + <li class='c029'>Farkalah (<span lang="grc">φραγέλλιο</span>) = cattle whip, ii. 47.</li> <li class='c029'>Farkh Warak = a slip of paper, ii. 114.</li> <li class='c029'>Farrásh = tent pitcher, body servant, iv. 157.</li> <li class='c029'>Fárs = Persia, i. 282.</li> @@ -10606,7 +10604,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>—— (the Fellah will use anything in preference to his fists in) v. 350.</li> <li class='c029'>Fí ghuzúni zálika (<em>Arab.</em>), a peculiar phrase (<em>tr.</em> “meanwhile”) iii. 142.</li> <li class='c029'>Fí Hayyi-kum Taflatun háma, etc. (“A maiden in your tribe avails my heart with love to fire,” etc.) (Steingass also translates) v. 149.</li> - <li class='c029'>Fí-hi = “In him” (<i><span lang="la" xml:lang="la">i.e.</span></i>, either Mohammed) or “in it” (his action) i. 40.</li> + <li class='c029'>Fí-hi = “In him” (<i><span lang="la">i.e.</span></i>, either Mohammed) or “in it” (his action) i. 40.</li> <li class='c029'>“Fí ’irzak” (<em>vulg.</em> “’arzak”), formula for “I place myself under thy protection” (<span class='sc'>St.</span>) v. 220.</li> <li class='c029'>Fí Jífán ka’l-Jawábí (<em>Arab.</em>) meaning small things (or men) and great (<em>tr.</em> “In the wells like the tanks”) iv. 106.</li> <li class='c029'>Fí Kíb = “in a mat” (Scott) v. 214.</li> @@ -10657,8 +10655,8 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Gásha” = he produced a sound, iv. 20.</li> <li class='c029'><span class='pageno' id='Page_306'>306</span>Gauttier quoted, iv. 3, 19, 49, 74, 90, 95, 97, 176, 189, 228, 244, 254, 334.</li> <li class='c029'>—— quoted, v. 3, 17, 21, 63, 123, 125, 231, 263.</li> - <li class='c029'>—— quoted, vi. 3, 7, 8, 10, 11, 12, <i><span lang="la" xml:lang="la">ib.</span></i>, 15, <i><span lang="la" xml:lang="la">ib.</span></i>, 33, 34, 41, 59, 68, 89, 167, 225, <i><span lang="la" xml:lang="la">ib.</span></i>, 226, 234.</li> - <li class='c029'>Gave her the hire of her going forth (<i><span lang="la" xml:lang="la">i.e.</span></i> Engaged her for a revel and paid her in advance) 44.</li> + <li class='c029'>—— quoted, vi. 3, 7, 8, 10, 11, 12, <i><span lang="la">ib.</span></i>, 15, <i><span lang="la">ib.</span></i>, 33, 34, 41, 59, 68, 89, 167, 225, <i><span lang="la">ib.</span></i>, 226, 234.</li> + <li class='c029'>Gave her the hire of her going forth (<i><span lang="la">i.e.</span></i> Engaged her for a revel and paid her in advance) 44.</li> <li class='c029'>Ghába = departed (may here mean “passed away”) v. 390.</li> <li class='c029'>“Ghabasah” (<em>Arab.</em>) from Ghabas = obscure, dust-colored (<em>tr.</em> “clouded of color”) iv. 22.</li> <li class='c029'>Ghalílí = my yearning (<em>tr.</em> “my thirst”) ii. 102.</li> @@ -10688,7 +10686,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Ghazbán = an angry man, i. 265.</li> <li class='c029'>Gháziyah (<em>Arab.</em>) = a gypsy (<em>pl.</em> Ghawázi) iv. 29.</li> <li class='c029'>Ghazn = a crease—a wrinkle, iii. 142.</li> - <li class='c029'>Gheir (<em>Syriac</em>) = for (<em>der.</em> from Greek <span lang="grc" xml:lang="grc">γὰρ</span>) iii. 82.</li> + <li class='c029'>Gheir (<em>Syriac</em>) = for (<em>der.</em> from Greek <span lang="grc">γὰρ</span>) iii. 82.</li> <li class='c029'>Ghetto, the Jewish quarter (Hárah) which Israelites call “Hazer” = a court yard, an inclosure, v. 217.</li> <li class='c029'>“Ghibtu ’an al-Dunyá” a pop. phrase, <em>tr.</em> “I was estranged from the world,” meaning simply “I fainted,” v. 97.</li> <li class='c029'>Ghilmán (in text “Wuldán”), the boys of Paradise, vi. 128.</li> @@ -10744,7 +10742,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Há Káhi Ptáh” (<em>O. Egypt.</em>) = “the Land of the great God, Ptah,” vi. 12.</li> <li class='c029'>Hálah mutawassitah (<em>Arab.</em>) = middle-class folk, iii. 94.</li> <li class='c029'>Haláwat = <em>lit.</em> a sweetmeat (ii. 127), a gratuity, a thank-offering (<em>tr.</em> “a douceur”) i. 35.</li> - <li class='c029'>—— al-Miftáh = Sweetmeat of the Key-money (<em>tr.</em> “<i><span lang="fr" xml:lang="fr">douceur</span></i> of the Key”) ii. 20.</li> + <li class='c029'>—— al-Miftáh = Sweetmeat of the Key-money (<em>tr.</em> “<i><span lang="fr">douceur</span></i> of the Key”) ii. 20.</li> <li class='c029'>Halbún, The Boobies of (tale concerning them), v. 273.</li> <li class='c029'>Halfah grass, ii. 46.</li> <li class='c029'>Half-man, an old Plinian fable (<em>Pers.</em> Ním-Chihreh, and <em>Arab.</em> Shikk) iv. 76.</li> @@ -10758,15 +10756,15 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Hamd (Al-) = Allah-lauds, ii. 221.</li> <li class='c029'>Hamhama = muttered, i. 265.</li> <li class='c029'>Hamídah = the Praiseworthy (according to Totárám Shayyán, instead of Fátimah = a weaner) iii. 181.</li> - <li class='c029'>Hammám, <i><span lang="la" xml:lang="la">i.e.</span></i>, the private bagnio, i. 262.</li> + <li class='c029'>Hammám, <i><span lang="la">i.e.</span></i>, the private bagnio, i. 262.</li> <li class='c029'>——, necessary to enter after car. cop., vi. 171.</li> <li class='c029'>—— bin Ghálib al-Farazdak, a famous Christian Poet, i. 42.</li> - <li class='c029'>Hammama-hu (<em>Arab.</em>) = bathed, <i><span lang="la" xml:lang="la">i.e.</span></i>, scraping, kneading, soaping, etc., iii. 133.</li> - <li class='c029'>Hámiz = pop. term for pickles (<i><span lang="la" xml:lang="la">i.e.</span></i>, “Sour meat” as opposed to “sweetmeats”) iv. 7.</li> + <li class='c029'>Hammama-hu (<em>Arab.</em>) = bathed, <i><span lang="la">i.e.</span></i>, scraping, kneading, soaping, etc., iii. 133.</li> + <li class='c029'>Hámiz = pop. term for pickles (<i><span lang="la">i.e.</span></i>, “Sour meat” as opposed to “sweetmeats”) iv. 7.</li> <li class='c029'>Hamlat al-jamal = according to Scott, a “Camel’s load of Treasure,” iv. 59.</li> <li class='c029'>Hamzah, uncle of Mahommed, ii. 164.</li> <li class='c029'>Hand (She raised her) heavenwards (not “her hands” after Christian fashion), v. 174.</li> - <li class='c029'>“Handicraft an it enrich not, still it veileth,” <i><span lang="la" xml:lang="la">i.e.</span></i>, enables a man to conceal the pressure of impecuniosity, v. 223.</li> + <li class='c029'>“Handicraft an it enrich not, still it veileth,” <i><span lang="la">i.e.</span></i>, enables a man to conceal the pressure of impecuniosity, v. 223.</li> <li class='c029'><span class='pageno' id='Page_308'>308</span>“Hanná-kumú’llah” = Almighty Allah make it pleasant to you, v. 69.</li> <li class='c029'>Hanút (<em>Arab.</em>) = aromatic herbs, iv. 257.</li> <li class='c029'>—— = perfumes (leaves of the lotus tree) i. 290.</li> @@ -10794,7 +10792,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Hasal (for which read Khasal) <em>tr.</em> “gain,” v. 425.</li> <li class='c029'>Hasan, the Handsome (in the old trans. “The Hazen”) (Kházin = treasurer?) vi. 68.</li> <li class='c029'>Háshim = breaker, i. 47.</li> - <li class='c029'>“Háshimí,” <i><span lang="la" xml:lang="la">i.e.</span></i>, a descendant of Al-Háshim, great grandfather of the Prophet, vi. 191.</li> + <li class='c029'>“Háshimí,” <i><span lang="la">i.e.</span></i>, a descendant of Al-Háshim, great grandfather of the Prophet, vi. 191.</li> <li class='c029'>Hashimites (and Abbasides) fine specimens of the Moslem Pharisee, i. 159.</li> <li class='c029'>Hashísh = Bhang in general, iv. 19; confection of, iv. 195.</li> <li class='c029'>Hasír = mat (used for sleeping on during the hot season), i. 204.</li> @@ -10811,7 +10809,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Hawánít” <em>pl.</em> of “Hanút” = the shop or vault of a Vintner (<em>tr.</em> “taverns”) vi. 124.</li> <li class='c029'>Hawar, many meanings of, vi. 73.</li> <li class='c029'>Hawwúlín (<em>Arab.</em>), <em>tr.</em> “over his ears,” (a corrupt passage in text) v. 301.</li> - <li class='c029'>Hayfá Al-, <i><span lang="la" xml:lang="la">i.e.</span></i>, “The Slim-waisted,” v. 125.</li> + <li class='c029'>Hayfá Al-, <i><span lang="la">i.e.</span></i>, “The Slim-waisted,” v. 125.</li> <li class='c029'>Háyishah from ✓ “Haysh” = spoiling, iv. 190.</li> <li class='c029'>Haykal (<em>Ar.</em> and <em>Heb.</em>) = a large space, a temple (<em>tr.</em> “hallowed fane”) ii. 175.</li> <li class='c029'>Haysumah (<em>Arab.</em>) = smooth stones (<em>tr.</em> “pebbles”) iv. 347.</li> @@ -10869,14 +10867,14 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“His bones were crushed upon his flesh” for “His flesh ... bones,” iv. 347.</li> <li class='c029'><span class='pageno' id='Page_310'>310</span>Hisában tawíl = a long punishment, vi. 157.</li> <li class='c029'>“History of Chec Chahabeddin” (Shaykh Shiháb al-Dín) in “Turkish Tales” of Petis de la Croix = here, “The Tale of the Warlock and the Young Cook of Baghdad,” vi. 121.</li> - <li class='c029'>“Hizà (<span lang="ar" xml:lang="ar" dir="rtl">حظى</span>, in MS. <span lang="ar" xml:lang="ar" dir="rtl">حفى</span>) bi-Zaijati-há” = <i><span lang="fr" xml:lang="fr">le bonheur de ses aventures</span></i>, vi. 260.</li> + <li class='c029'>“Hizà (<span lang="ar" dir="rtl">حظى</span>, in MS. <span lang="ar" dir="rtl">حفى</span>) bi-Zaijati-há” = <i><span lang="fr">le bonheur de ses aventures</span></i>, vi. 260.</li> <li class='c029'>Hizám = girdle, sash, waist-belt, <em>tr.</em> “waist-shawl,” iii. 20.</li> <li class='c029'>Hms = Vetchling, vi. 74.</li> <li class='c029'>“Ho! Aloes good for use. Ho! Pepper,” etc., cries of an itinerant pedlar hawking about women’s wares, v. 351.</li> <li class='c029'>Ho, Tuffáhah! Ho, Ráhat al-Kulúb = O Apple, O Repose o’ Hearts, &c., i. 17.</li> <li class='c029'>Holy House (youth being of, can deny that he belongs to any place or race), v. 39.</li> <li class='c029'>Hobal, the biggest idol in the Meccan Pantheon, vi. 26.</li> - <li class='c029'>Horseman of the horsemen, <i><span lang="la" xml:lang="la">i.e.</span></i>, not a well-known or distinguished horseman, but a chance rider, vi. 92.</li> + <li class='c029'>Horseman of the horsemen, <i><span lang="la">i.e.</span></i>, not a well-known or distinguished horseman, but a chance rider, vi. 92.</li> <li class='c029'>Horse-thief chained to four pickets of iron, ii. 224.</li> <li class='c029'>Horses used in India, iii. 297.</li> <li class='c029'>Hospitality (House of) v. 330.</li> @@ -10890,8 +10888,8 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Housewife, Egyptian or Syrian, will make twenty dishes out of roast lamb, iv. 174.</li> <li class='c029'>“How very good he was to me,” i. 32.</li> <li class='c029'>“How was it thou honouredst us, and what was the cause of thy coming, etc.” the address of well-bred man to a stranger, vi. 170.</li> - <li class='c029'>Hubban li-raasi-k (<em>Arab.</em>) <em>lit.</em> = out of love for thy head, <i><span lang="la" xml:lang="la">i.e.</span></i>, from affection for thee, iv. 50.</li> - <li class='c029'>Hudá Sirru-hu, <i><span lang="la" xml:lang="la">i.e.</span></i>, his secret sin was guided (by Allah) to the safety of concealment, <em>tr.</em> “his secret was safe directed,” v. 339.</li> + <li class='c029'>Hubban li-raasi-k (<em>Arab.</em>) <em>lit.</em> = out of love for thy head, <i><span lang="la">i.e.</span></i>, from affection for thee, iv. 50.</li> + <li class='c029'>Hudá Sirru-hu, <i><span lang="la">i.e.</span></i>, his secret sin was guided (by Allah) to the safety of concealment, <em>tr.</em> “his secret was safe directed,” v. 339.</li> <li class='c029'>—— (Dr. Steingass reads “Wahadá Sirru-hu” = “and his mind was at rest”), v. 339.</li> <li class='c029'>Hudhud (<em>tr.</em> “hoopoe”) called from its cry (“Hood! Hood!”) i. 148.</li> <li class='c029'>Hujjat = a legal deed (may also mean “an excuse”) ii. 27.</li> @@ -10906,7 +10904,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Hydrophobia in Egypt, iii. 330.</li> <li class='c029'>Hypocrites = those who feign to be Moslems when they are miscreants, iii. 83.</li> <li class='c005'>“I am an Irání but Walláhi indeed I am not lying” (Persian saying for “I will shun leasing”), v. 303.</li> - <li class='c029'>“—— as one who hath fallen from the heavens to the earth,” <i><span lang="la" xml:lang="la">i.e.</span></i>, an orphan and had seen better days, iv. 75.</li> + <li class='c029'>“—— as one who hath fallen from the heavens to the earth,” <i><span lang="la">i.e.</span></i>, an orphan and had seen better days, iv. 75.</li> <li class='c029'>—— between his hands = at his service, i. 280.</li> <li class='c029'>“I bade her be the owner of herself,” one of the formulas of divorce, vi. 178.</li> <li class='c029'><span class='pageno' id='Page_311'>311</span>I cannot fill my eye with the twain = I cannot look at them long, ii. 88.</li> @@ -10937,7 +10935,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Ihtirák = burning (used in the metaphorical sense of consuming, torturing) i. 35.</li> <li class='c029'>Ihramat li al-Salát = she pronounced the formula of Intention (Niyat) (<em>tr.</em> “the Prohibition”), ii. 94.</li> <li class='c029'>“Ij’alní fí Kll,” (the latter word a cler. error for “Kal-a” or “Kiláa” = safety, protection) = Set me in a place of safety, vi. 84.</li> - <li class='c029'>“Ikhbár” (=mere account of the discourse, <i><span lang="la" xml:lang="la">oratio indirecta</span></i>, etc.) iv. 39.</li> + <li class='c029'>“Ikhbár” (=mere account of the discourse, <i><span lang="la">oratio indirecta</span></i>, etc.) iv. 39.</li> <li class='c029'>Iklím = climes, ii. 3.</li> <li class='c029'>“Ilà an káta-ka ’l-’amal al-rabíh” (In MS. giving no sense. Translations by Author and Dr. Steingass) v. 58.</li> <li class='c029'>’Iláj (Al-) = insertion (<em>tr.</em> “horizontal refreshment”) ii. 185.</li> @@ -11081,7 +11079,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the </li> <li class='c029'>Jazr = cutting, strengthening, flow (of tide) v. 203.</li> <li class='c029'>Jehovah, the tribal deity of the Jews, vi. 4.</li> - <li class='c029'>Jerusalem, Temple of, a <i><span lang="la" xml:lang="la">fac simile</span></i> of the orig. built by Jehovah in the lowest heaven, <i><span lang="la" xml:lang="la">i.e.</span></i>, that of the moon, vi. 105.</li> + <li class='c029'>Jerusalem, Temple of, a <i><span lang="la">fac simile</span></i> of the orig. built by Jehovah in the lowest heaven, <i><span lang="la">i.e.</span></i>, that of the moon, vi. 105.</li> <li class='c029'>Jewel inserted in the shoulder, i. 228.</li> <li class='c029'>Jewels (luminous) iii. 354.</li> <li class='c029'>Jeweller, held to be one of the dishonest classes, iv. 21.</li> @@ -11103,7 +11101,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Jumlatun min al-mál = Worth a mint of money, iv. 59.</li> <li class='c029'>Jummayz (<em>Arab.</em>) = a tall sycamore tree, v. 117.</li> <li class='c029'>Jund (<em>Arab.</em>) <em>pl.</em> “Junúd” = “guards,” a term mostly applied to regular troops under Government, vi. 16.</li> - <li class='c029'>Juráb al-’uddah (<em>Arab.</em>) <i><span lang="la" xml:lang="la">i.e.</span></i>, The manacles, fetters, etc., vi. 78.</li> + <li class='c029'>Juráb al-’uddah (<em>Arab.</em>) <i><span lang="la">i.e.</span></i>, The manacles, fetters, etc., vi. 78.</li> <li class='c029'>“Júrah Syán” for “Jurah sayyál” = a stinking fosse a-flowing, vi. 35.</li> <li class='c005'>Ká’ah (<em>Arab.</em>) = the apodyterium or undressing room upon which the vestibule of the Hammam opens (<em>tr.</em> “great hall”) iii. 133.</li> <li class='c029'>—— = a saloon, vi. 61.</li> @@ -11111,10 +11109,10 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Kabá (<em>Pers.</em>) = a short coat or tunic, vi. 48.</li> <li class='c029'>Kababjí (for “Kabábji”), seller of Kabábs (<em>tr.</em> “cook”) v. 225.</li> <li class='c029'>Kabad = liver, sky vault, the handle or grip of a bow (<em>tr.</em> here “belly” of the bow), vi. 257.</li> - <li class='c029'>Kabbaltu = I have accepted, <i><span lang="la" xml:lang="la">i.e.</span></i>, I accept emphatically, iii. 37.</li> + <li class='c029'>Kabbaltu = I have accepted, <i><span lang="la">i.e.</span></i>, I accept emphatically, iii. 37.</li> <li class='c029'><span class='pageno' id='Page_315'>315</span>Kabdán (usual form “Kaptán” from <em>Ital.</em> “Capitano”) = Captain (ship’s) (Turk. form, as in “Kapúdán-pashá” Lord High Admiral of ancient Osmanli land), v. 402.</li> <li class='c029'>Kábil-ki (? <em>cler.</em> error for Kátil-ki = Allah strike thee dead) <em>tr.</em> “Allah requite thee,” vi. 55.</li> - <li class='c029'>Kabírah = head of the household (<i><span lang="la" xml:lang="la">i.e.</span></i>, the mother), vi. 83.</li> + <li class='c029'>Kabírah = head of the household (<i><span lang="la">i.e.</span></i>, the mother), vi. 83.</li> <li class='c029'>Kabr al-Sitt, wherein Sitt Zaynab is supposed to lie buried (<em>tr.</em> “Lady’s Tomb”), vi. 171.</li> <li class='c029'>Kabsh (<em>Arab.</em>) = ram, v. 299.</li> <li class='c029'>Kabút (<em>pl.</em> Kabábít) = “Capotes,” v. 274.</li> @@ -11123,10 +11121,10 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Kadr = rank, i. 48.</li> <li class='c029'>Kádúm for “Kudúm” (Syrian form) to “adze,” iv. 101.</li> <li class='c029'>Káfi’ah Al- = parapet, vi. 72.</li> - <li class='c029'>Káfir (<i><span lang="la" xml:lang="la">i.e.</span></i>, a non-Moslem) Everything fair in dealing with, iv. 316.</li> + <li class='c029'>Káfir (<i><span lang="la">i.e.</span></i>, a non-Moslem) Everything fair in dealing with, iv. 316.</li> <li class='c029'>Kahana (<em>Heb.</em>) = he ministered (priests’ offices or other business) vi. 109.</li> <li class='c029'>Kahbah = whore, i. 12.</li> - <li class='c029'>—— = our whore (<i><span lang="la" xml:lang="la">i.e.</span></i> hired woman), vi. 46.</li> + <li class='c029'>—— = our whore (<i><span lang="la">i.e.</span></i> hired woman), vi. 46.</li> <li class='c029'>Káhin, usual plurals of, are Kahanah and Kuhhán (<span class='sc'>St.</span>) iv. 320.</li> <li class='c029'>—— = a Cohen, a Jewish Priest, a soothsayer, vi. 109.</li> <li class='c029'>Káhinah = Divineress (fem. of Káhin), i. 279.</li> @@ -11139,7 +11137,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Káík” and “Káík-jí” the well-known Caïque of the Bosphorous, v. 236.</li> <li class='c029'>Káim-makám = a deputy (governor, etc.) v. 281.</li> <li class='c029'>Ka’ka’ = “jingle and jangle” (of horses’ tramp) vi. 131.</li> - <li class='c029'>“Káká Siyáh” (<em>Pers.</em>), <i><span lang="la" xml:lang="la">i.e.</span></i>, “black brother” (a domestic negro), see his Názi-núzí, iii. 285.</li> + <li class='c029'>“Káká Siyáh” (<em>Pers.</em>), <i><span lang="la">i.e.</span></i>, “black brother” (a domestic negro), see his Názi-núzí, iii. 285.</li> <li class='c029'>Kála al-Ráwí, etc., parenthetical formula = “The Story-teller sayeth, etc.,” i. 347.</li> <li class='c029'>Kalak (<em>Arab.</em>), <em>lit.</em> = agitation, disquietude (used as syn. with Kúlanj = a true colic), iv. 177.</li> <li class='c029'>Kála’l-Ráwi = the reciter saith, v. 64.</li> @@ -11162,8 +11160,8 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Kamá zukira fí Dayli-h” = “Let it be, as is said, in the tail,” vi. 126.</li> <li class='c029'>Kamburisíyah = clotted curd, vi. 159.</li> <li class='c029'>Kamal (<em>Arab.</em>) = Louse, vi. 99.</li> - <li class='c029'>Kamís (<span lang="grc" xml:lang="grc">χιτών</span>, chemise, etc.) = shirt, i. 346.</li> - <li class='c029'>Kamrah = the chief cabin (from <em>Gr.</em> <span lang="grc" xml:lang="grc">καμάρα</span> = vault), <em>tr.</em> “cuddy,” v. 24</li> + <li class='c029'>Kamís (<span lang="grc">χιτών</span>, chemise, etc.) = shirt, i. 346.</li> + <li class='c029'>Kamrah = the chief cabin (from <em>Gr.</em> <span lang="grc">καμάρα</span> = vault), <em>tr.</em> “cuddy,” v. 24</li> <li class='c029'>Kanání (<em>plur.</em> of Kinnínah) = glass bottle, iii. 92.</li> <li class='c029'>Kanát (<em>Arab.</em>) <em>tr.</em> water-leat, iv. 350.</li> <li class='c029'><span class='pageno' id='Page_316'>316</span>Kandíl (Al-) al-’ajíb = the Wonderful Lamp, iii. 135.</li> @@ -11241,7 +11239,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Kerchief, throwing the, iv. 264.</li> <li class='c029'>Keyhole (Eastern) cannot be spied through, the holes being in the bolt, vi. 54.</li> <li class='c029'>Khabata = “He (the camel) pawed the ground” (<em>tr.</em> “beateth the bough”) vi. 28.</li> - <li class='c029'>Khálata-há al-Khajal wa ’l-Hayá = shame and abasement mixed with her, <i><span lang="la" xml:lang="la">i.e.</span></i>, “suffused or overwhelmed her” (<span class='sc'>St.</span>) v. 399.</li> + <li class='c029'>Khálata-há al-Khajal wa ’l-Hayá = shame and abasement mixed with her, <i><span lang="la">i.e.</span></i>, “suffused or overwhelmed her” (<span class='sc'>St.</span>) v. 399.</li> <li class='c029'>Khálat-kí insánun (<em>Arab.</em>) <em>tr.</em> “(some man) has mixed with thee”; meaning also “to lie with,” v. 398.</li> <li class='c029'>—— (Dr.Steingass also explains and translates), v. 376.</li> <li class='c029'>Khalbas (suggests Khalbús) = a buffoon i. 266.</li> @@ -11304,7 +11302,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>King consummates his marriage in presence of his virgin sister-in-law, ii. 268.</li> <li class='c029'>—— Kulayb (“little dog”) al Wá’il, ii. 263.</li> <li class='c029'>—— Nabhán, ii. 192.</li> - <li class='c029'>—— of the Kingdoms (<i><span lang="la" xml:lang="la">i.e.</span></i> of the worlds visible and invisible), ii. 6.</li> + <li class='c029'>—— of the Kingdoms (<i><span lang="la">i.e.</span></i> of the worlds visible and invisible), ii. 6.</li> <li class='c029'>—— of Bashan, iii. 19.</li> <li class='c029'>—— in Persia speaks of himself in third person, and swears by his own head, etc., iii. 531.</li> <li class='c029'>“King’s Command is upon the head and the eyes” = must be obeyed, iii. 164.</li> @@ -11345,7 +11343,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Kuláh meant for “Kuláh” a Dervish’s cap (<span class='sc'>St.</span>) v. 108.</li> <li class='c029'>Kúlanj (<em>Arab.</em>) = a true colic, iv. 177.</li> <li class='c029'>“Kullu Shayyin lí mu’as’as” = all to me is excitement, vi. 174.</li> - <li class='c029'>Kumájah = First bread (<i><span lang="la" xml:lang="la">i.e.</span></i>, Bread unleavened and baked in ashes) i. 8.</li> + <li class='c029'>Kumájah = First bread (<i><span lang="la">i.e.</span></i>, Bread unleavened and baked in ashes) i. 8.</li> <li class='c029'>Kumri = turtle-dove, v. 151.</li> <li class='c029'>Kunafání = a baker of kunáfah = a vermicelli cake often eaten at breakfast, iv. 127.</li> <li class='c029'>Kunaym Madúd = Kingdom of Dineroux, i. 55.</li> @@ -11370,7 +11368,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>La’alla = peradventure (used to express expectation of possible occurrence) ii. 20.</li> <li class='c029'>Lá baas = “No matter” or “All right,” (<em>tr.</em> “No harm be upon you”) i. 160.</li> <li class='c029'>—— Haula = there is no Majesty, etc., v. 359.</li> - <li class='c029'>“—— Haul of Allah is upon thee,” <i><span lang="la" xml:lang="la">i.e.</span></i>, it is a time when men should cry for thy case, v. 359.</li> + <li class='c029'>“—— Haul of Allah is upon thee,” <i><span lang="la">i.e.</span></i>, it is a time when men should cry for thy case, v. 359.</li> <li class='c029'>La-hu Diráah (for Diráyah = prudence) fí tabírí’l-mulúk = <em>tr.</em> “Also he had control,” v. 465.</li> <li class='c029'>“Lá iláha illa ’llah,” the refrain of Unity, v. 403.</li> <li class='c029'>“—— khuzitat Ayday al-Firák,” meaning, “May Separation never ornament herself in sign of gladness at the prospect of our parting,” v. 200.</li> @@ -11387,7 +11385,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Lájawardí, <em>tr.</em> “lapis lazuli,” iii. 444.</li> <li class='c029'>Lajlaja = tied (his tongue was) ii. 186.</li> <li class='c029'>Lakasha = be conversed with, v. 285.</li> - <li class='c029'>—— one of the words called “Zidd,” <i><span lang="la" xml:lang="la">i.e.</span></i>, with opposite meanings, v. 285.</li> + <li class='c029'>—— one of the words called “Zidd,” <i><span lang="la">i.e.</span></i>, with opposite meanings, v. 285.</li> <li class='c029'>Lakh (Anglicised “lac”) = 100,000, iii. 357.</li> <li class='c029'>Laklaka-há (<em>Arab.</em>), an onomatopœia, v. 265.</li> <li class='c029'>“Lam yakthir Khayrak”; this phrase (<em>pron.</em> “Kattir Khayrak”) is the Egypt. and Moslem. equiv. for our “thank you,” v. 60.</li> @@ -11402,13 +11400,13 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“—— -hu,” a conjectured reading for “lawá’a-hu.” (<span class='sc'>St.</span>) iv. 306.</li> <li class='c029'>Laysa fi ’l-diyári dayyár = “nor is there a wight in the site” (a favourite jingle) ii. 275.</li> <li class='c029'>Learned men exorcising some possible “Evil Spirit” or “the Eye,” a superstition begun with the ancient Egyptians, iv. 60.</li> - <li class='c029'>Learn from thyself what is thy Lord (Sufi language) = in Gr. <span lang="grc" xml:lang="grc">γνῶθι σεαυτόν</span>, and corresponding with our “looking up through nature to nature’s God,” v. 276.</li> + <li class='c029'>Learn from thyself what is thy Lord (Sufi language) = in Gr. <span lang="grc">γνῶθι σεαυτόν</span>, and corresponding with our “looking up through nature to nature’s God,” v. 276.</li> <li class='c029'>Leather from Al-Táif, ii. 242.</li> <li class='c029'>Legal defects (which justify returning a slave to the slave-dealer) ii. 141.</li> <li class='c029'>Lens, origin of, and its applied use in telescopes and microscopes, iii. 432.</li> - <li class='c029'>“Letters of Mutalammis” (“Uriah’s letters”) are a <i><span lang="fr" xml:lang="fr">lieu commun</span></i> in the East, vi. 94.</li> + <li class='c029'>“Letters of Mutalammis” (“Uriah’s letters”) are a <i><span lang="fr">lieu commun</span></i> in the East, vi. 94.</li> <li class='c029'>Lex talionis (the essence of Moslem and all criminal jurisprudence) i. 100.</li> - <li class='c029'>Liallá (<i><span lang="la" xml:lang="la">i.e.</span></i>, li, an, lá) = lest, i. 140.</li> + <li class='c029'>Liallá (<i><span lang="la">i.e.</span></i>, li, an, lá) = lest, i. 140.</li> <li class='c029'>Libás (<em>Arab.</em>) = clothes in general (<em>tr.</em> “habit”) vi. 103.</li> <li class='c029'>Libwah = lioness, i. 152.</li> <li class='c029'>Lieutenant of the bench, ii. 24.</li> @@ -11437,7 +11435,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Lukmah (<em>Arab.</em>) = a balled mouthful (<em>tr.</em> “morsels”) v. 264.</li> <li class='c029'>Lúlúah = The Pearl or Wild Heifer, ii. 95.</li> <li class='c029'>Lume eterno (of the Rosicrucians) = little sepulchral lamps, burned by the Hebrews, Greeks and Romans, iii. 72.</li> - <li class='c029'>“Luss,” is after a fashion <span lang="grc" xml:lang="grc">λῃστὴς</span> (the Greek word however includes piracy while the Arab term is mostly applied to petty larcenists), v. 337.</li> + <li class='c029'>“Luss,” is after a fashion <span lang="grc">λῃστὴς</span> (the Greek word however includes piracy while the Arab term is mostly applied to petty larcenists), v. 337.</li> <li class='c029'>Lute, beautiful song of the, v. 152.</li> <li class='c005'>Ma’adabah = wake or funeral feast before death, vi. 16.</li> <li class='c029'>Ma’ádin (<em>Arab.</em>) = Minerals (<em>tr.</em> “ingredients”) iv. 139.</li> @@ -11459,12 +11457,12 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Maghribi (vulg. Maghrabi) iv. 43.</li> <li class='c029'>——, the Magician (in classical Arabic “Maghribi = a dweller in the Sunsetland”) iii. 53.</li> <li class='c029'>Maghrib = set of sun, v. 151.</li> - <li class='c029'>Maháshim (<em>acc.</em> to Bocthor, is a <em>pl.</em> without a singular, meaning “<span lang="fr" xml:lang="fr">les pàrties de la génération</span>”) (<span class='sc'>St.</span>) v. 359.</li> + <li class='c029'>Maháshim (<em>acc.</em> to Bocthor, is a <em>pl.</em> without a singular, meaning “<span lang="fr">les pàrties de la génération</span>”) (<span class='sc'>St.</span>) v. 359.</li> <li class='c029'>Maháshima-k = good works, merits (in a secondary sense, beard, mustachios) <em>tr.</em> here “yard,” v. 359.</li> <li class='c029'>Mahazzin (for Maházim) al Zerdukkaut (for al-Zardakhán) according to Scott “Saffron—yoke of eggs, etc.;” according to Lane “apron napkins of thick silk” (<em>tr. here</em> “silken napkins”) iv. 55–56.</li> <li class='c029'>Mahdi (Al-) Third Abbaside (<span class='fss'>A.D.</span> 775–785) i. 165.</li> <li class='c029'>Máh-i-Khudáí = the sovereign moon, iii. 269.</li> - <li class='c029'>Mahkamah, <i><span lang="la" xml:lang="la">i.e.</span></i>, the Kazi’s Court-house, iv. 169.</li> + <li class='c029'>Mahkamah, <i><span lang="la">i.e.</span></i>, the Kazi’s Court-house, iv. 169.</li> <li class='c029'>—— (Place of Judgment) or Kazi’s Court at Cairo, mostly occupied with matrimonial disputes, v. 363.</li> <li class='c029'>Mahmá = as often as = Kullu má, vi. 54.</li> <li class='c029'><span class='pageno' id='Page_322'>322</span>“Mahmud the Persian and the Kurd Sharper,” a poor version of “Ali the Persian and the Kurd Sharper,” iv. 242.</li> @@ -11492,7 +11490,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>—— (King), a title loosely applied in Arabic, ii. 191.</li> <li class='c029'>Malláh (Al-) = the salting ground, ii. 54.</li> <li class='c029'>Ma’lúmah (<em>Arab.</em>) = far-famed (may also mean “made known” or “afore-mentioned”) iv. 276.</li> - <li class='c029'>Mameluke (like unto a), <i><span lang="la" xml:lang="la">i.e.</span></i>, well-fed, sturdy, bonny, v. 472.</li> + <li class='c029'>Mameluke (like unto a), <i><span lang="la">i.e.</span></i>, well-fed, sturdy, bonny, v. 472.</li> <li class='c029'>—— Beys (dignity forbidding them to walk even the length of a carpet) iii. 177.</li> <li class='c029'>Mamrak, or small dome built over pavilions (also <em>Pers.</em> “Bádhan”) ii. 82.</li> <li class='c029'>—— = dome-shaped skylight, ii. 39.</li> @@ -11503,7 +11501,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Manetho’s account of Moses, vi. 112.</li> <li class='c029'>“Mandíl” (kerchief) of mercy, iv. 31.</li> <li class='c029'>—— (kerchief) used by women “on the loose” in default of water to wipe away results of car. cop., v. 94.</li> - <li class='c029'>Manjaník (<em>Arab.</em>) from the Greek <span lang="grc" xml:lang="grc">Μάγγα νον</span> or <span lang="grc" xml:lang="grc">Μηχανὴ</span> = a catapult, iv. 117.</li> + <li class='c029'>Manjaník (<em>Arab.</em>) from the Greek <span lang="grc">Μάγγα νον</span> or <span lang="grc">Μηχανὴ</span> = a catapult, iv. 117.</li> <li class='c029'>Mankalah, a favourite game in Egypt, iii. 180.</li> <li class='c029'>Manná’ = a refuser, a forbidder, v. 185.</li> <li class='c029'>Mansúrah (Al-) = opinions differ as to the site of, i. 341.</li> @@ -11539,7 +11537,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Masháli = three parallel gashes drawn down cheek of child (to prevent kidnapping) iv. 153.</li> <li class='c029'>Mashrút Shadak (<em>Arab.</em>) = split-mouthed, iv. 91.</li> <li class='c029'>Maslakh = stripping room (also Ká’ah) iii. 133.</li> - <li class='c029'>Massage (Greek synonym <span lang="grc" xml:lang="grc">μάσσω</span> and Latin “Massare”) iv. 177.</li> + <li class='c029'>Massage (Greek synonym <span lang="grc">μάσσω</span> and Latin “Massare”) iv. 177.</li> <li class='c029'>—— needlessly derived from <em>Arab.</em> “Mas’h” = rubbing, kneading, iv. 177.</li> <li class='c029'>Massa-hu’l Fakr = poverty touched him, vi. 105.</li> <li class='c029'>Masser, vulg. for Misr, Egypt Grand Cairo; from Misraim, Son of Cham, vi. 25.</li> @@ -11547,14 +11545,14 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Matamor (<em>Arab.</em> “Matmúrah”) = Sardábah, a silo for storing grain, etc., vi. 17.</li> <li class='c029'>Matáyá Al- = Wight, vi. 162.</li> <li class='c029'>Matmúrah = a silo, matamor, or “underground cell,” i. 84</li> - <li class='c029'>Maugraby used as an opprobrious term (Fr. <i><span lang="fr" xml:lang="fr">Maugrebleu</span></i>) iv. 43.</li> + <li class='c029'>Maugraby used as an opprobrious term (Fr. <i><span lang="fr">Maugrebleu</span></i>) iv. 43.</li> <li class='c029'>Maunds (fifty) = about 100 lbs., i. 250.</li> <li class='c029'>Maut Ahmar = violent or bloody death (<em>tr.</em> “red death”) ii. 11.</li> <li class='c029'>Mauza’ (<em>Arab.</em>) = a place, an apartment, a saloon (<em>here tr.</em> “hall”) iii. 71.</li> <li class='c029'>Ma’úzatáni = The two Preventives (two chapters from the Koran) ii. 101.</li> <li class='c029'>Mawálid (<em>pl.</em> of Maulid) = <em>lit.</em> “nativity festivals,” (<em>here</em> “funeral ceremonies”) ii. 187.</li> <li class='c029'>Mawázi (<em>pl.</em> of Mauz’) = <em>lit.</em> places, shifts (<em>tr.</em> “positions”) ii. 112.</li> - <li class='c029'>May God never requite thee for me with good (<i><span lang="la" xml:lang="la">i.e.</span></i>, Damn your soul for leading me into this danger) ii. 39.</li> + <li class='c029'>May God never requite thee for me with good (<i><span lang="la">i.e.</span></i>, Damn your soul for leading me into this danger) ii. 39.</li> <li class='c029'>—— I not be bereft of these steps = may thy visits never fail me, ii. 110.</li> <li class='c029'>“—— it be fortunate to thee,” a little precatory formula to keep off the Evil Eye, iv. 119.</li> <li class='c029'>Maydán = plain, iii. 145.</li> @@ -11602,7 +11600,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“—— Min Hakk la-hu Asl an ’and-ná huná Rájil,” a thoroughly popular phrase = “Of a truth hath any right or reason to say that here in this house is a man?” v. 247.</li> <li class='c029'>—— (Dr. Steingass explains and translates) v. 247.</li> <li class='c029'>“—— kuddám-ak” (meaning doubtful), v. 113.</li> - <li class='c029'>—— perhaps it means “from before thee,” <i><span lang="la" xml:lang="la">i.e.</span></i>, in thy presence (<span class='sc'>St.</span>) v. 113.</li> + <li class='c029'>—— perhaps it means “from before thee,” <i><span lang="la">i.e.</span></i>, in thy presence (<span class='sc'>St.</span>) v. 113.</li> <li class='c029'>Míná = a port, both in old Egypt. and mod. Pers., vi. 258.</li> <li class='c029'>Mi’ráj = ascent to heaven made by Apostle and return therefrom, etc.—History of, vi. 121.</li> <li class='c029'>Mirror, a compromising magical article of many kinds, iii. 23.</li> @@ -11622,7 +11620,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Mizwad (or Mizwád) = <em>lit.</em> provision bag, ii. 222.</li> <li class='c029'>Modesty in story of Alaeddin, iii. 148.</li> <li class='c029'>Mohammed Ali Pasha (“the Great”) ii. 9.</li> - <li class='c029'>Mohsin = <i><span lang="la" xml:lang="la">i.e.</span></i>, one who does good, a benefactor, v. 321.</li> + <li class='c029'>Mohsin = <i><span lang="la">i.e.</span></i>, one who does good, a benefactor, v. 321.</li> <li class='c029'>“Moormen,” famed as Magicians, iii. 54.</li> <li class='c029'>More cutting = more bewitching, ii. 143.</li> <li class='c029'>Morier and the literal translation of the “Arabian Nights,” iii. 191.</li> @@ -11675,7 +11673,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Mukhaddarát = maidens concealed behind curtains and veiled in the Harem, ii. 265.</li> <li class='c029'>Mukrif = <em>lit.</em> born of a slave father and free mother (<em>tr.</em> “blamed lad,”) vi. 137.</li> <li class='c029'>Mulberry-tree in Italy bears leaves till the end of October, and the foliage is as bright as spring verdure, vi. 7.</li> - <li class='c029'>Mulúkhíyá (<em>der.</em> from Gr. <span lang="grc" xml:lang="grc">μαλάχη</span> from <span lang="grc" xml:lang="grc">μαλάσσω</span> = to soften) a favorite vegetable, iv. 176.</li> + <li class='c029'>Mulúkhíyá (<em>der.</em> from Gr. <span lang="grc">μαλάχη</span> from <span lang="grc">μαλάσσω</span> = to soften) a favorite vegetable, iv. 176.</li> <li class='c029'>Mulúkhiyah náshiyah (<em>Arab.</em>) <em>lit.</em> = flowing (<em>tr.</em> “gravied mallows”) iv. 176.</li> <li class='c029'>Munáfik (<em>Arab.</em>) = “an infidel who pretendeth to believe in Al-Islam” (<em>tr.</em> “hypocrite”) iii. 83.</li> <li class='c029'>Munajjim = Astrologer (authority in Egyptian townlets) i. 66.</li> @@ -11697,7 +11695,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Musawwadatayn (<em>Arab.</em>) = <em>lit.</em> two black things, rough copies, etc. (<em>tr.</em> “affright”) iii. 87.</li> <li class='c029'>Mushayyadát, <em>tr.</em> “high-builded,” iii. 66.</li> <li class='c029'>Musician, also a pederast, i. 209.</li> - <li class='c029'>Músiká (<em>Arab.</em>) <em>classically</em> “Musikí,” = <span lang="grc" xml:lang="grc">Μουσικὴ</span>, <em>Pers.</em> Músikár = Music, iii. 137.</li> + <li class='c029'>Músiká (<em>Arab.</em>) <em>classically</em> “Musikí,” = <span lang="grc">Μουσικὴ</span>, <em>Pers.</em> Músikár = Music, iii. 137.</li> <li class='c029'>Muslimína, the inflect. plur. of “Muslim” = a True Believer, v. 367.</li> <li class='c029'>Mustafà = the chosen Prophet, Mohammed, v. 203.</li> <li class='c029'>—— bin Ism’aíl (began life as apprentice to a barber and rose to high dignity) v. 110.</li> @@ -11712,7 +11710,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Mutasa’lik” for “Moutasa’lik = like a Sa’lúk” = lean of limb, vi. 122.</li> <li class='c029'>Mutátí bi zahri-h (<em>Arab.</em>) = “hanging an arse,” v. 459.</li> <li class='c029'>Mutawallí = Prefect (of Police) ii. 30.</li> - <li class='c029'>Mutawassí ... al-Wisáyat al-támmah (Wisáyat is corr. noun) = he charged himself with her complete charge, <i><span lang="la" xml:lang="la">i.e.</span></i>, maintenance (<span class='sc'>St.</span>) v. 474.</li> + <li class='c029'>Mutawassí ... al-Wisáyat al-támmah (Wisáyat is corr. noun) = he charged himself with her complete charge, <i><span lang="la">i.e.</span></i>, maintenance (<span class='sc'>St.</span>) v. 474.</li> <li class='c029'>Mu’tazid bi ’llah Al-, Caliph, vi. 124.</li> <li class='c029'><span class='pageno' id='Page_327'>327</span>Mut’ah = temporary and extempore marriage, the Pers. Sí’ghah, iii. 33.</li> <li class='c029'>Muwaswas (Al-) = Melancholist, i. 264.</li> @@ -11779,7 +11777,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Náwús = Tower of Silence, i. 264.</li> <li class='c029'>Nawwáb (<em>pl.</em> of Náib) = a Nabob (<em>tr. lit.</em> “deputies”) ii. 8.</li> <li class='c029'>Nayízáti (<em>Arab.</em> afterwards “Nuwayzátí” and lastly “Rayhání”) = a man who vends sweet and savoury herbs (<em>tr.</em> “Herbalist”), v. 298.</li> - <li class='c029'>Naynawah, <i><span lang="la" xml:lang="la">i.e.</span></i>, “Fish-town” or “town of Nin” = Ninus the founder, vi. 3.</li> + <li class='c029'>Naynawah, <i><span lang="la">i.e.</span></i>, “Fish-town” or “town of Nin” = Ninus the founder, vi. 3.</li> <li class='c029'>—— in mod. days the name of a port on east bank of Tigris, vi. 3.</li> <li class='c029'>—— or “town of Nin” = Ninus, the founder, vi. 3.</li> <li class='c029'>Naysán, the Syro-solar month = April, vi. 27.</li> @@ -11818,7 +11816,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Nur al-Nihár = Light of the Day, iii. 419.</li> <li class='c029'>Nur Jehán (<em>Pers.</em>) = “Light of the World,” iii. 473.</li> <li class='c029'>Nusf = half a dirham, drachma or franc, iv. 19–37.</li> - <li class='c029'>Nusfs = Halves (<i><span lang="la" xml:lang="la">i.e.</span></i>, of dirhams), i. 300.</li> + <li class='c029'>Nusfs = Halves (<i><span lang="la">i.e.</span></i>, of dirhams), i. 300.</li> <li class='c029'>—— (180 in these days = about 10d.), iv. 98.</li> <li class='c029'>Nu’umán (Al-), King of the Arab kingdom of Hirah, i. 170.</li> <li class='c029'><span class='pageno' id='Page_329'>329</span>Nuwab (broken plur. of “Naubah,”) the Anglo-Indian Nowbut (<em>tr.</em> “Drums”), i. 324.</li> @@ -11830,11 +11828,11 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c005'>“O man, O miserablest of men, O thou disappointed,” etc., characteristic words of abuse, v. 359.</li> <li class='c029'>O my son! O my Child! (repetition a sign of kindness and friendliness) iv. 269.</li> <li class='c029'>O my uncle (to elder man): O my cousin! (to youth) iv. 119.</li> - <li class='c029'>O rider of the jar, <i><span lang="la" xml:lang="la">i.e.</span></i>, a witch, vi. 76.</li> + <li class='c029'>O rider of the jar, <i><span lang="la">i.e.</span></i>, a witch, vi. 76.</li> <li class='c029'>O thousand-horned (thousandfold cuckold) i. 247.</li> <li class='c029'>O vile of birth (Asl) a man’s origin being held to influence his conduct throughout life, i. 62.</li> <li class='c029'>“O Woman,” popular form of address, iii. 108.</li> - <li class='c029'>“O worshipper of Allah,” <i><span lang="la" xml:lang="la">i.e.</span></i>, “O Moslem, opposed to enemy of Allah” = a non-Moslem, v. 460.</li> + <li class='c029'>“O worshipper of Allah,” <i><span lang="la">i.e.</span></i>, “O Moslem, opposed to enemy of Allah” = a non-Moslem, v. 460.</li> <li class='c029'>Oarsman stands to his work in the East, iii. 25.</li> <li class='c029'>Oath of triple divorce irrevocable, i. 246.</li> <li class='c029'>Obedience to children common in Eastern folk-lore, vi. 90.</li> @@ -11848,7 +11846,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>’Omán, name of the capital of Eastern Arabia, vi. 139.</li> <li class='c029'>Omar ’Adi bin Artah, i. 39.</li> <li class='c029'>—— bin Abd al-Aziz = the good Caliph, i. 39.</li> - <li class='c029'>—— ibn Abi Rabí’ah, the Korashí (<i><span lang="la" xml:lang="la">i.e.</span></i> of the Koraysh tribe) i. 41.</li> + <li class='c029'>—— ibn Abi Rabí’ah, the Korashí (<i><span lang="la">i.e.</span></i> of the Koraysh tribe) i. 41.</li> <li class='c029'>Ommiades, Cathedral Mosque of, one of the wonders of the Moslem world, vi. 172.</li> <li class='c029'>Onager, the Gúr-i-Khár of Persia, iii. 282.</li> <li class='c029'>—— (wild ass) confounded with Zebra, iii. 282.</li> @@ -11869,14 +11867,14 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Palace between two rivers = the Nílotic Rauzah-island, ii. 281.</li> <li class='c029'>—— not the place for a religious and scrupulous woman, ii. 229.</li> <li class='c029'><span class='pageno' id='Page_330'>330</span>Papal bulls and Kings’ letters (in Mediæval Europe) were placed for respect on the head, iii. 89.</li> - <li class='c029'>Parasang (<em>Gr.</em> <span lang="grc" xml:lang="grc">παράσάγγης</span>), iii. 456.</li> + <li class='c029'>Parasang (<em>Gr.</em> <span lang="grc">παράσάγγης</span>), iii. 456.</li> <li class='c029'>Parks on the Coasts of Tropical Seas, i. 320.</li> <li class='c029'>Part and parts = more or less thoroughly, ii. 152.</li> <li class='c029'>Parturition and death compared with both processes in the temperates of Europe, ii. 23.</li> <li class='c029'>Parwez, older pronunciation of the mod. (Khusrau) “Parvíz,” iii. 502.</li> <li class='c029'>Pashkhánah = a mosquito-curtain, iii. 121.</li> <li class='c029'>Pay-day for boys in Egypt (Thursday) iv. 98.</li> - <li class='c029'>Payne quoted, i. 1, 8, 11, 34, 56, 134, 165, 209, 222, 238, 278, 286, 288, 289, 306, 311, 312, 322, 327, 338, 344; ii. 28, 54, 67, 73, 85, 110, 112, 154, 191, <i><span lang="la" xml:lang="la">ib.</span></i>, 200, 227, 231, 238, 251, 263, 267, 275, 281; iv. 332; v. 55, 69.</li> + <li class='c029'>Payne quoted, i. 1, 8, 11, 34, 56, 134, 165, 209, 222, 238, 278, 286, 288, 289, 306, 311, 312, 322, 327, 338, 344; ii. 28, 54, 67, 73, 85, 110, 112, 154, 191, <i><span lang="la">ib.</span></i>, 200, 227, 231, 238, 251, 263, 267, 275, 281; iv. 332; v. 55, 69.</li> <li class='c029'>Paysá (pice) = two farthings and in weight = ½ an oz., iii. 352.</li> <li class='c029'>Pear-tree, not found in Badawi land, v. 117.</li> <li class='c029'>Penalty inflicted to ensure obedience, iii. 336.</li> @@ -11888,7 +11886,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Perízádah = Fairy-born, iii. 502.</li> <li class='c029'>Perjury easily expiated amongst Moslems, ii. 38.</li> <li class='c029'>Perspired in her petticoat trowsers (a physical sign of delight in beauty, usually attributed to old women) v. 142.</li> - <li class='c029'>Pertinence (in couplets) not a <i><span lang="la" xml:lang="la">sine quâ non</span></i> amongst Arabs, v. 135.</li> + <li class='c029'>Pertinence (in couplets) not a <i><span lang="la">sine quâ non</span></i> amongst Arabs, v. 135.</li> <li class='c029'>Phantasms from the Divine presence of ‘Ali ’Aziz Efendi, the Cretan, iii. 41.</li> <li class='c029'>Pharaoh (of Hebrew Scriptures) has become with the Arabs “Fir’aun,” the dynastic name of Egyptian kings, vi. 12.</li> <li class='c029'>Pharos of Alexandria, one of the four Wonders of the Moslem world, iv. 36.</li> @@ -11899,7 +11897,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Pictures of faces whose eyes seem to follow beholders, iii. 427.</li> <li class='c029'>Pigeon blood, used to resemble the results of a bursten hymen, v. 29.</li> <li class='c029'>Pilaff (Turco-English form of Persian Puláo) iii. 326.</li> - <li class='c029'>Pilgrimage quoted, i. 285, 337, 228, 207, 205, 42, 165, 194; ii. 20, 71, 281, 54, 152, 9, 63, 220, <i><span lang="la" xml:lang="la">ib.</span></i>, 222, 59, 22, 51; iii. 314, 330, 405, 406; iv. 35, 38, 153, 196, 208, 343; v. 43, 180, 214; vi. 9, 83, 99, 104, 105, 131, 174.</li> + <li class='c029'>Pilgrimage quoted, i. 285, 337, 228, 207, 205, 42, 165, 194; ii. 20, 71, 281, 54, 152, 9, 63, 220, <i><span lang="la">ib.</span></i>, 222, 59, 22, 51; iii. 314, 330, 405, 406; iv. 35, 38, 153, 196, 208, 343; v. 43, 180, 214; vi. 9, 83, 99, 104, 105, 131, 174.</li> <li class='c029'>Pilgrims settle in the two Holy Places, iii. 406.</li> <li class='c029'>Pír = saint, spiritual guide, iii. 8.</li> <li class='c029'>Pírozah = turquoise (<em>Arab. form</em> Fíruzah) iii. 270.</li> @@ -11924,7 +11922,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Prince, petty Indian, preceded in state processions by led horses whose saddles are studded with diamonds, iii. 134.</li> <li class='c029'>Prison had seven doors (to indicate its formidable strength) v. 233.</li> <li class='c029'>Prisoners expected to feed themselves in Moslem lands, v. 338.</li> - <li class='c029'>Professional dancer, <i><span lang="la" xml:lang="la">i.e.</span></i>, a public prostitute, iv. 29.</li> + <li class='c029'>Professional dancer, <i><span lang="la">i.e.</span></i>, a public prostitute, iv. 29.</li> <li class='c029'>—— singers, become freed women, turned out “respectable,” ii. 254.</li> <li class='c029'>Prothesis without apodosis, figure, iv. 29.</li> <li class='c029'>Public gaol = here the Head Policeman’s house. In mod. times it is part of the wall in Governor’s palace, v. 337.</li> @@ -11935,7 +11933,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Puzzling questions and clever replies, a favourite exercise in the East, vi. 97.</li> <li class='c005'>Quarters, containing rooms in which girls are sold, ii. 71.</li> <li class='c029'>Queen Shu’á’ah = Queen Sunbeam, ii. 107.</li> - <li class='c029'>“Quench that fire for him” (<i><span lang="la" xml:lang="la">i.e.</span></i> hush up the matter) ii. 15.</li> + <li class='c029'>“Quench that fire for him” (<i><span lang="la">i.e.</span></i> hush up the matter) ii. 15.</li> <li class='c029'>“Quicker to slay than Amrú bin Kulsum” (Proverb) vi. 94.</li> <li class='c005'>Raas Ghanam = a head of sheep (form of expressing singularity common to Arabic) ii. 207.</li> <li class='c029'>—— Sukkar = Loaf sugar, v. 352.</li> @@ -11975,7 +11973,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Rauzah” in Algiers was a royal park, vi. 243.</li> <li class='c029'>“Rauz al-Sanájirah” = plain of the Sinjars, vi. 243.</li> <li class='c029'>Ráwi = a professional tale-teller (<em>tr.</em> “Seer”) i. 56.</li> - <li class='c029'>Rayhánah, <i><span lang="la" xml:lang="la">i.e.</span></i> the “Basil,” mostly a servile name, ii. 20.</li> + <li class='c029'>Rayhánah, <i><span lang="la">i.e.</span></i> the “Basil,” mostly a servile name, ii. 20.</li> <li class='c029'>Razah = cedar or fir (old controversy) vi. 5.</li> <li class='c029'>Rází (Al-) = a native of Rayy City, i. 288.</li> <li class='c029'>Reading of “meat and drink” enjoyed by Arabs as much as by Englishmen, iv. 160.</li> @@ -12026,9 +12024,9 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Russians (Asiatics have a very contemptible opinion of the) v. 119.</li> <li class='c029'>Rustáki, from Rusták, a quarter of Baghdad, ii. 209.</li> <li class='c029'>Rutab wa manázil = degrees and dignities, i. 217.</li> - <li class='c005'>Sá’ah = the German <i><span lang="de" xml:lang="de">Stunde</span></i>, our old “Stound” (meaning to Moslems the spaces between prayer-times) v. 151.</li> + <li class='c005'>Sá’ah = the German <i><span lang="de">Stunde</span></i>, our old “Stound” (meaning to Moslems the spaces between prayer-times) v. 151.</li> <li class='c029'>“Sa’alab” or “Tha’lab” = Fox, vi. 146.</li> - <li class='c029'>Sabba raml = cast in sand (may be clerical error for “Zaraba raml” = he struck sand, <i><span lang="la" xml:lang="la">i.e.</span></i>, made geomantic figures), <em>here tr.</em> “striking a geomantic table,” iii. 68.</li> + <li class='c029'>Sabba raml = cast in sand (may be clerical error for “Zaraba raml” = he struck sand, <i><span lang="la">i.e.</span></i>, made geomantic figures), <em>here tr.</em> “striking a geomantic table,” iii. 68.</li> <li class='c029'>“Sabbal’alayhim (for ’alayhinna, the usual masc. <em>pro fem.</em>) Al-Sattár” (<em>Arab.</em>) = <em>lit.</em> “the Veiler let down a curtain upon them,” v. 276.</li> <li class='c029'>Sabbath (the) = the Saturday, iii. 64.</li> <li class='c029'>Sabt = Sabbath, Saturday, v. 228, 324.</li> @@ -12099,7 +12097,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Sapídaj (corresponding with “Isfidaj”), <em>tr.</em> “ceruse” or white lead, v. 130.</li> <li class='c029'>Sára’a hu wa láwa’a-hu = he rushed upon him and worried him (<span class='sc'>St.</span>) iv. 266.</li> <li class='c029'>Sára la-hu Shanán, <em>tr.</em> “In his new degree he was feared,” v. 472.</li> - <li class='c029'>—— (Steingass reads “Thániyan” = and he became second to him (the Sultan), <i><span lang="la" xml:lang="la">i.e.</span></i>, his alter ego) v. 472.</li> + <li class='c029'>—— (Steingass reads “Thániyan” = and he became second to him (the Sultan), <i><span lang="la">i.e.</span></i>, his alter ego) v. 472.</li> <li class='c029'>Sar’a’l-Lijám, <em>tr.</em> “bridal thongs,” v. 385.</li> <li class='c029'>“Sárayah” (for “Saráyah,” Serai, Government House), <em>tr.</em> “Palace,” v. 6.</li> <li class='c029'>Saráy not to be confounded with Serraglio = Harem, iv. 234.</li> @@ -12134,7 +12132,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'><span class='pageno' id='Page_335'>335</span>“Sáza, Yasízu” (<em>Arab.</em>) <em>tr.</em> “genealogist,” not a dictionary word—perhaps a clerical error for “Sāsa” = he groomed or broke in a horse, iv. 21.</li> <li class='c029'>Scarlet (red, violet, white, green) vi. 5.</li> <li class='c029'>“Sciences are of three kinds, etc.” iv. 10.</li> - <li class='c029'>Scott quoted, iv. 3, 7, 14, 19, 27, 35, 43, 45, 55, 56, 59, 67, 74, 80, 90, 95, 97, 109, 127, 169, 176, 189, 244, 297, 303, 307, 334, 351; v. 3, 17, 21, 22, <i><span lang="la" xml:lang="la">ib.</span></i> 24, 30, 36, 39, 44, 50, 63, 65, 105, 114, 116, 119, 120, 123, 125, 138, 153, 184, 210, 213, 214, 227, 231, 253, 263, 273, 321, 335, 347, 357, 465.</li> + <li class='c029'>Scott quoted, iv. 3, 7, 14, 19, 27, 35, 43, 45, 55, 56, 59, 67, 74, 80, 90, 95, 97, 109, 127, 169, 176, 189, 244, 297, 303, 307, 334, 351; v. 3, 17, 21, 22, <i><span lang="la">ib.</span></i> 24, 30, 36, 39, 44, 50, 63, 65, 105, 114, 116, 119, 120, 123, 125, 138, 153, 184, 210, 213, 214, 227, 231, 253, 263, 273, 321, 335, 347, 357, 465.</li> <li class='c029'>Seal-ring (or Signet-ring) iii. 72.</li> <li class='c029'>Second-sight (<em>Egypt.</em> “Darb al-Mandal”) iv. 45.</li> <li class='c029'>Secret, difficult for an Eastern to keep, i. 342.</li> @@ -12154,7 +12152,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Shadow of Allah,” a title of the Shah, iii. 531.</li> <li class='c029'>Shaghaf = violent love, joy, grief, vi. 15.</li> <li class='c029'>Shaghaftíní (also “Ashghaftíní”) from Shaghaf = violent love, joy, grief = “Thou hast enamoured me,” vi. 15.</li> - <li class='c029'>Shaghrí (<em>Pers.</em>), <i><span lang="la" xml:lang="la">e.g.</span></i> “Kyafsh-i-Shaghri” = slippers of shagreen, iii. 282.</li> + <li class='c029'>Shaghrí (<em>Pers.</em>), <i><span lang="la">e.g.</span></i> “Kyafsh-i-Shaghri” = slippers of shagreen, iii. 282.</li> <li class='c029'>Shagreen (<em>der. from Pers.</em>) “Shaghri,” produced by skin of wild ass, iii. 282.</li> <li class='c029'>Shah Bakht = King Luck, i. 191.</li> <li class='c029'>Shah-Goase (Shah Ghawwás = King Diver), vi. 233.</li> @@ -12179,7 +12177,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Shakhat, <em>tr.</em> here “revile” (<span class='sc'>St.</span>) v. 3.</li> <li class='c029'>Shakhs = carven image, v. 30.</li> <li class='c029'>—— either a person or an image (<em>here tr.</em> “Image”) iii. 18.</li> - <li class='c029'>—— mafsúd = man of perverted belief (<i><span lang="la" xml:lang="la">i.e.</span></i>, an infidel) i. 352.</li> + <li class='c029'>—— mafsúd = man of perverted belief (<i><span lang="la">i.e.</span></i>, an infidel) i. 352.</li> <li class='c029'>Shaking his clothes (in sign of quitting possession) ii. 205.</li> <li class='c029'>“—— out his skirts,” a sign of willingly parting with possessions, iii. 316.</li> <li class='c029'>Shakk (<em>Arab.</em>) = splitting or quartering, v. 96.</li> @@ -12259,7 +12257,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Silken napkins, iv. 55.</li> <li class='c029'>—— platters, iii. 93.</li> <li class='c029'>Simá’a <em>lit.</em> hearing applied idiomatically to the ecstacy of Darwayshes when listening to esoteric poetry, v. 151.</li> - <li class='c029'>Sim’án-son = son of Simeon, <i><span lang="la" xml:lang="la">i.e.</span></i>, a Christian, ii. 175.</li> + <li class='c029'>Sim’án-son = son of Simeon, <i><span lang="la">i.e.</span></i>, a Christian, ii. 175.</li> <li class='c029'>Símiyá = fascination (a form of magic) vi. 132.</li> <li class='c029'>Simsim (or “Samsam”) The grain = <em>Sesamum Orientale</em>, iii. 370.</li> <li class='c029'>Sin akhi-irib = Sini (Lunus, or the Moon-god) increaseth brethren (Etymology of “Sankharíb”) vi. 3.</li> @@ -12273,11 +12271,11 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Sir fí hálik (<em>pron.</em> Sirfhák) = Go about thy business, ii. 44.</li> <li class='c029'>Sirhán = wolf, iv. 19.</li> <li class='c029'>Sirr (a secret), afterwards Kitman (concealment) = keeping a lover down-hearted, ii. 218.</li> - <li class='c029'>“Sirru ’l-iláhi,” <i><span lang="la" xml:lang="la">i.e.</span></i>, the soul which is “<span lang="la" xml:lang="la">divinæ particula auræ</span>” (<em>tr.</em> “Divine mystery”) v. 466.</li> + <li class='c029'>“Sirru ’l-iláhi,” <i><span lang="la">i.e.</span></i>, the soul which is “<span lang="la">divinæ particula auræ</span>” (<em>tr.</em> “Divine mystery”) v. 466.</li> <li class='c029'>Sirt’anta = thou hast become (for Sirtu ana = I have become) v. 86.</li> <li class='c029'>Sístán (Persian) <em>Arab.</em> Sijistán, i. 56.</li> <li class='c029'>Sitt al-Miláh = Lady or princess of the Fair (ones) ii. 155.</li> - <li class='c029'>“Sitt-há” (<em>Arab.</em>), <em>tr.</em> “Mistress” (Mauritanians prefers “Sídah” and Arabian Arabs “Kabírah”) = the first lady, <i><span lang="fr" xml:lang="fr">Madame Mère</span></i>, v. 364.</li> + <li class='c029'>“Sitt-há” (<em>Arab.</em>), <em>tr.</em> “Mistress” (Mauritanians prefers “Sídah” and Arabian Arabs “Kabírah”) = the first lady, <i><span lang="fr">Madame Mère</span></i>, v. 364.</li> <li class='c029'>Siwán (<em>Arab.</em>) pl. Siwáwín = pavilion, iv. 113.</li> <li class='c029'>Skin of wild ass produce the famous shagreen, iii. 282.</li> <li class='c029'>Slave become a King (no shame to Moslems) i. 348.</li> @@ -12297,7 +12295,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Soldiers serving on feudal tenure, i. 256.</li> <li class='c029'>Solomon’s Judgment, Moslem version of, iv. 236.</li> <li class='c029'>“Some one to back us,” i. 135.</li> - <li class='c029'>“Son of a minute, The,” <i><span lang="la" xml:lang="la">i.e.</span></i>, which would take effect in the shortest time, iii. 171.</li> + <li class='c029'>“Son of a minute, The,” <i><span lang="la">i.e.</span></i>, which would take effect in the shortest time, iii. 171.</li> <li class='c029'>“Son of the Road” = a mere passer-by, a stranger, ii. 235.</li> <li class='c029'>Son (youngest of three) generally Fortune’s favourite in folk-lore, iii. 453.</li> <li class='c029'>Sons = Men, a characteristic Arab. idiom, i. 2.</li> @@ -12319,7 +12317,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Story-telling, servile work, v. 34.</li> <li class='c029'>St. Paul, called by the Christians in Syria “Shuhrúr al-Kanísah,” the Blackbird of the Church (on account of his eloquence) (<span class='sc'>St.</span>) v. 151.</li> <li class='c029'>Stranger invites a guest during pilgrimage-time, i. 195.</li> - <li class='c029'>“Striking palm upon palm,” <i><span lang="la" xml:lang="la">i.e.</span></i>, in sign of despair, iv. 252.</li> + <li class='c029'>“Striking palm upon palm,” <i><span lang="la">i.e.</span></i>, in sign of despair, iv. 252.</li> <li class='c029'>—— the nape = “boxing ears” (Moslem equiv.) vi. 35.</li> <li class='c029'>“Subaudi” = “that hath not been pierced” (a virgin) v. 223.</li> <li class='c029'>Subjects (men who pay taxes) i. 256.</li> @@ -12396,7 +12394,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Tajní = <em>lit.</em> thou pluckest (the fruit of good deeds) vi. 104.</li> <li class='c029'>Tajrís, rendered by a circumlocution “Bell,” v. 337.</li> <li class='c029'>Ták (or Tákah) = a little wall-niche, iii. 351.</li> - <li class='c029'>Takbír and Tahlíl, <i><span lang="la" xml:lang="la">i.e.</span></i>, Crying the war cry, “Alláho Akbar” = “God is most Great,” and “Lá iláha illa ’llah” the refrain of Unity, v. 403.</li> + <li class='c029'>Takbír and Tahlíl, <i><span lang="la">i.e.</span></i>, Crying the war cry, “Alláho Akbar” = “God is most Great,” and “Lá iláha illa ’llah” the refrain of Unity, v. 403.</li> <li class='c029'>Takhsa-u, <em>tr.</em> “baffled,” a curious word of venerable age (<span class='sc'>St.</span>) v. 44.</li> <li class='c029'>Takht Raml = table of sand, geomantic table, v. 153.</li> <li class='c029'>Takhtrawán = mule-litter, vi. 181.</li> @@ -12416,7 +12414,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Tá-mera (Coptic) = the Land of the Nile Flood, vi. 12.</li> <li class='c029'>Tamím (<em>Arab.</em>) pl. of Tamímat = spells, charms, amulets, “Thummim,” iv. 332.</li> <li class='c029'>Tamkín = gravity, assurance (<em>tr.</em> “Self-possession”) ii. 8.</li> - <li class='c029'>Tamtar Aysh? (<em>Arab.</em>) <i><span lang="la" xml:lang="la">i.e.</span></i>, Ayyu Shayyin “What do the skies rain!” iv. 207.</li> + <li class='c029'>Tamtar Aysh? (<em>Arab.</em>) <i><span lang="la">i.e.</span></i>, Ayyu Shayyin “What do the skies rain!” iv. 207.</li> <li class='c029'>Tannúr = large earthern jar (<em>tr.</em> “oven-jar”) i. 208.</li> <li class='c029'>—— = oven, (misprint for “Kubúr” = Tombs) i. 265.</li> <li class='c029'>Tanzíl = coming down, revelation of the Koran, v. 43.</li> @@ -12463,18 +12461,18 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>The babe to the blanket, and the adultress to the stone, i. 271.</li> <li class='c029'>“The chick is unsatisfied till, etc.” a translation which presupposes the reading “Farkhah lá atammat” and would require “hattà” or “ilà” to express “till” (<span class='sc'>St.</span>) iv. 302.</li> <li class='c029'>“The green stick is of the trees of Paradise,” vi. 9.</li> - <li class='c029'>“The hoard hath gone from me, and I have waxed feeble,” <i><span lang="la" xml:lang="la">i.e.</span></i>, his strength was in the gold, iv. 347.</li> + <li class='c029'>“The hoard hath gone from me, and I have waxed feeble,” <i><span lang="la">i.e.</span></i>, his strength was in the gold, iv. 347.</li> <li class='c029'>“Them” for “her” (often occurrence of) v. 178.</li> <li class='c029'>“There is not a present (Teshurah) to bring to the man of God,” iii. 100.</li> <li class='c029'>“The reed-pen wrote what ’twas bidden write” = “Destiny so willed it,” vi. 51.</li> <li class='c029'>“There is no harm to thee, and boon of health befal thee,” auspicious formula, vi. 174.</li> <li class='c029'>The sumptuary laws compelling Jews to wear yellow turbands, i. 286.</li> <li class='c029'>The sand appeared in the sunlight like unto ropes (author and Steingass explain) vi. 32.</li> - <li class='c029'>“The world was turned topsy-turvy,” <i><span lang="la" xml:lang="la">i.e.</span></i>, there was a great movement and confusion, iv. 262.</li> + <li class='c029'>“The world was turned topsy-turvy,” <i><span lang="la">i.e.</span></i>, there was a great movement and confusion, iv. 262.</li> <li class='c029'>Thieves with hands lopped off, ii. 44.</li> <li class='c029'>“Thine is ours and on thee shall be whatso is on us” = we will assume thy debts and responsibilities, ii. 247.</li> <li class='c029'>Thirst takes precedence of hunger, iii. 320.</li> - <li class='c029'>This girl is a fat piece of meat (<i><span lang="la" xml:lang="la">i.e.</span></i>, “There are good pickings to be had out of this job”) ii. 17.</li> + <li class='c029'>This girl is a fat piece of meat (<i><span lang="la">i.e.</span></i>, “There are good pickings to be had out of this job”) ii. 17.</li> <li class='c029'>This matter is not far to us = “is not beyond our reach,” v. 311.</li> <li class='c029'>“This night” for “last night,” vi. 128.</li> <li class='c029'>Thiyáb ’Amúdiyah = striped clothes, ii. 79.</li> @@ -12491,7 +12489,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Thrust his finger up his fundament (a diabolical way of clapping hands in applause) ii. 89.</li> <li class='c029'>“Thy commands, O my mother, be upon my head,” iii. 89.</li> <li class='c029'>“Thy Highness,” a form of addressing royalty common in Austria, iii. 108.</li> - <li class='c029'>“Thy rose-hued cheek showeth writ newwrit,” <i><span lang="la" xml:lang="la">i.e.</span></i>, the growing beard and whisker is compared with black letters on a white ground, v. 148.</li> + <li class='c029'>“Thy rose-hued cheek showeth writ newwrit,” <i><span lang="la">i.e.</span></i>, the growing beard and whisker is compared with black letters on a white ground, v. 148.</li> <li class='c029'>Tigris, The (Hid-dekel) iv. 151.</li> <li class='c029'>Time, division of, in China and Japan, v. 90.</li> <li class='c029'>Tín (<em>Arab.</em>) = clay, mud (used with Tob forming walls of Egypt and Assyria) vi. 24.</li> @@ -12500,7 +12498,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Tisht (a basin for the ewer), <em>tr.</em> “tray,” v. 428.</li> <li class='c029'>Tither, unable to do evil, i. 245.</li> <li class='c029'>TKhDH (=takhuz-hu, according to author); may be either 2nd or 8th form of “ahad” in the sense that “thou comest to an agreement (Ittihád) with him,” v. 189.</li> - <li class='c029'>TMT, <i><span lang="la" xml:lang="la">i.e.</span></i>, Tammat = She (the tale) is finished, vi. 38.</li> + <li class='c029'>TMT, <i><span lang="la">i.e.</span></i>, Tammat = She (the tale) is finished, vi. 38.</li> <li class='c029'>Tobáni = unbaked brick, i. 34.</li> <li class='c029'>Tobbas = “Successors” or the Himyaritic kings, ii. 263.</li> <li class='c029'>Tobe = the Anglo-Oriental form of “Thaub” = in Arabia a loose robe like a night-gown, vi. 139.</li> @@ -12511,7 +12509,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>—— = a choice gift, ii. 79.</li> <li class='c029'>Tohfat al-Humaká = Choice Gift of the Fools, ii. 73.</li> <li class='c029'>—— al-Kulúb = Choice Gift of the Hearts, ii. 73.</li> - <li class='c029'>Tohfat al-Sudúr = Choice Gift of the Breasts (<i><span lang="la" xml:lang="la">i.e.</span></i>, of the hearts) ii. 84–133.</li> + <li class='c029'>Tohfat al-Sudúr = Choice Gift of the Breasts (<i><span lang="la">i.e.</span></i>, of the hearts) ii. 84–133.</li> <li class='c029'>Tomb of the Moslem, iv. 293.</li> <li class='c029'>Torture endured through Eastern obstinacy, i. 293.</li> <li class='c029'>Towáb Al- (<em>Arab. pl.</em> of <em>Per.</em> and <em>Turk.</em> “Top”) = cannon, vi. 186.</li> @@ -12530,7 +12528,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Tutmájíyah” for “Tútmáj” = vermicelli, vi. 160.</li> <li class='c029'>Tutty, in low Lat. “Tutia” prob. from <em>Pers.</em> “Tutiyah” = protoxide of zinc, v. 352.</li> <li class='c029'>Tuzáribí may mean “Dost thou play the part of” (<span class='sc'>St.</span>) vi. 57.</li> - <li class='c029'>Twelvemonths, <i><span lang="la" xml:lang="la">i.e.</span></i>, a long time, i. 319.</li> + <li class='c029'>Twelvemonths, <i><span lang="la">i.e.</span></i>, a long time, i. 319.</li> <li class='c005'>“Uaddíki,” Taadiyah (iid. of Adá, he assisted) = sending, forwarding (<em>tr.</em> “Carry”) ii. 77.</li> <li class='c029'>’Ubb (<em>Arab.</em>) = bulge between breast and outer robe (<em>tr.</em> “breast pocket”) iii. 317.</li> <li class='c029'>’Úd = primarily “wood”; then a “lute” (<em>tr.</em> here “fuel”) ii. 178.</li> @@ -12614,8 +12612,8 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Wakt al-Zuhá (<em>Arab.</em>) = the division of</li> <li class='c029'>time between sunrise and midday (<em>tr.</em> “undurn hour”) iv. 69.</li> <li class='c029'>“Wa’l-Sultánu karaa, etc.” = “and the Sovran recited his appointed portion of the Koran, and then sat down to convivial converse” (<span class='sc'>St.</span>) iv. 244.</li> - <li class='c029'>Walad al-Hayáh (for “Hayát”) <em>tr.</em> “Thou make him a child of life,” <i><span lang="la" xml:lang="la">i.e.</span></i>, let him be long-lived, v. 378.</li> - <li class='c029'>Walásh (<em>Arab.</em>), <i><span lang="la" xml:lang="la">i.e.</span></i> “Was lá shayya” = and nihil (<em>tr.</em> “Anaught”) iv. 210.</li> + <li class='c029'>Walad al-Hayáh (for “Hayát”) <em>tr.</em> “Thou make him a child of life,” <i><span lang="la">i.e.</span></i>, let him be long-lived, v. 378.</li> + <li class='c029'>Walásh (<em>Arab.</em>), <i><span lang="la">i.e.</span></i> “Was lá shayya” = and nihil (<em>tr.</em> “Anaught”) iv. 210.</li> <li class='c029'>Walawá’yh? = wa’l-aw’iyah (<em>pl.</em> of wi’á) = and the vessels —— shimmered like unto silver for their cleanliness, (<span class='sc'>St.</span>) vi. 122.</li> <li class='c029'>Wálí = the Civil Governor, iii. 375.</li> <li class='c029'>—— at one time a Civil Governor, and in other ages a Master of Police, vi. 67.</li> @@ -12634,7 +12632,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Wazir expected to know everything in Oriental countries, iii. 163.</li> <li class='c029'>Wazíru ’l-’Arif bi-lláhi Ta’álà, Al- = The Wazir-wise-in-Allah-Almighty, iv. 239.</li> <li class='c029'><span class='pageno' id='Page_345'>345</span>“We are broken to bits (Kisf,) by our own sin,” i. 155.</li> - <li class='c029'>Weapons and furniture, (<i><span lang="la" xml:lang="la">i.e.</span></i>, headstalls, hobbles, etc.), for mare saddled and bridled (price for slave) vi. 92.</li> + <li class='c029'>Weapons and furniture, (<i><span lang="la">i.e.</span></i>, headstalls, hobbles, etc.), for mare saddled and bridled (price for slave) vi. 92.</li> <li class='c029'>—— taken from Easterns when embarking as passengers, ticketed and placed in cabin, v. 403.</li> <li class='c029'>Wedding, description of, iii. 114.</li> <li class='c029'>—— -night in water-closet, iii. 115.</li> @@ -12643,16 +12641,16 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Well, Angels choking up a, v. 332.</li> <li class='c029'>——, filled in over the intruding “villain” of the piece, v. 332.</li> <li class='c029'>Wept and laughed alternately (nearest approach in East. tales to West. hysterics) iv. 155.</li> - <li class='c029'>“What hast thou left behind thee, O, Asám”? <i><span lang="la" xml:lang="la">i.e.</span></i> What didst thou see? i. 97.</li> + <li class='c029'>“What hast thou left behind thee, O, Asám”? <i><span lang="la">i.e.</span></i> What didst thou see? i. 97.</li> <li class='c029'>What is behind thee? = What is thy news? i. 44.</li> <li class='c029'>“What’s past is past and what is written is written and shall come to pass” (Sir C. Murray’s “Hassan”) iii. 10.</li> <li class='c029'>What was his affair? = <em>lit.</em> “How was,” etc., i. 58.</li> <li class='c029'>“When Adam dolve and Eve span,” etc., vi. 102.</li> - <li class='c029'>When Fate descended (<i><span lang="la" xml:lang="la">i.e.</span></i> When the fated hour came down from Heaven), i. 62.</li> + <li class='c029'>When Fate descended (<i><span lang="la">i.e.</span></i> When the fated hour came down from Heaven), i. 62.</li> <li class='c029'>Where am I, and where is the daughter, etc.? = “What have I to do with, etc.”, ii. 7.</li> <li class='c029'>“Where is the bird?” = “How far is the fowl from thee?” iv. 300.</li> - <li class='c029'>White hand, <i><span lang="la" xml:lang="la">i.e.</span></i> gifts and presents, i. 226.</li> - <li class='c029'>“White” night, <i><span lang="la" xml:lang="la">i.e.</span></i> “pleasant,” “enjoyable,” iv. 285.</li> + <li class='c029'>White hand, <i><span lang="la">i.e.</span></i> gifts and presents, i. 226.</li> + <li class='c029'>“White” night, <i><span lang="la">i.e.</span></i> “pleasant,” “enjoyable,” iv. 285.</li> <li class='c029'>“Whose van was not known from its rear” = “both could not be seen at the same time,” v. 189.</li> <li class='c029'>“—— weal Allah increase,” well nigh sole equiv. amongst Moslems of our “thank you,” v. 325.</li> <li class='c029'>“Whoso diggeth a pit shall fall therein,” i. 119.</li> @@ -12673,7 +12671,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Witch, i. 235.</li> <li class='c029'>“With the tongue of the case” = words suggested by the circumstance, v. 9.</li> <li class='c029'>“With love and gladness,” ii. 137.</li> - <li class='c029'>Without a vein swelling, <i><span lang="la" xml:lang="la">i.e.</span></i>, so drunk that his circulation had apparently stopped, v. 276.</li> + <li class='c029'>Without a vein swelling, <i><span lang="la">i.e.</span></i>, so drunk that his circulation had apparently stopped, v. 276.</li> <li class='c029'>Wizzatayn = geese, v. 357.</li> <li class='c029'>Woman, fulfilling the desires of, fatal to love, when she revolts against any reduction of it, v. 91.</li> <li class='c029'>“Womankind, Allah kill all” (note by Dr. Steingass) v. 304.</li> @@ -12714,16 +12712,16 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Yá Khálati = O my mother’s sister (<em>tr.</em> “O naunty mine”) i. 32.</li> <li class='c029'>Yakhat (prob. cler. error for “Yakhbut”) <em>lit.</em> = he was panting in a state of unconsciousness, <em>tr.</em> “drowned” in sleep, vi. 244.</li> <li class='c029'>Yá Khawand = “O lord and master,” ii. 12.</li> - <li class='c029'>“Yakhburu ma’a-hu fí ’l-Kalám” <em>lit.</em> = he experimented with him, <i><span lang="la" xml:lang="la">i.e.</span></i>, he put him to the test (<em>tr.</em> “he spake with him softly”) (<span class='sc'>St.</span>) iv. 307.</li> + <li class='c029'>“Yakhburu ma’a-hu fí ’l-Kalám” <em>lit.</em> = he experimented with him, <i><span lang="la">i.e.</span></i>, he put him to the test (<em>tr.</em> “he spake with him softly”) (<span class='sc'>St.</span>) iv. 307.</li> <li class='c029'>Yaklishu (from ✓ Kulsh) = “kicking” (their heels) iv. 19.</li> - <li class='c029'>Yá’llah, <i><span lang="la" xml:lang="la">i.e.</span></i>, “By Allah,” meaning “Be quick!” v. 325.</li> + <li class='c029'>Yá’llah, <i><span lang="la">i.e.</span></i>, “By Allah,” meaning “Be quick!” v. 325.</li> <li class='c029'>Yá’llah jári, yá walad = “Be off at once, boy,” i. 9.</li> <li class='c029'>“Yállah, Yállah” = By Allah and again by Allah i. 9; <ul> <li>gen. meaning “Look sharp” (here syn. with “Allah! Allah!” = “I conjure thee by God”) v. 302.</li> </ul> </li> - <li class='c029'>Yá Luss (<em>Arab.</em>) = “O Robber” (=the <em>Gr.</em> <span lang="grc" xml:lang="grc">λῃστὴς</span>) vi. 56.</li> + <li class='c029'>Yá Luss (<em>Arab.</em>) = “O Robber” (=the <em>Gr.</em> <span lang="grc">λῃστὴς</span>) vi. 56.</li> <li class='c029'>Yá Madyúnah = O indebted one, i. 249.</li> <li class='c029'>Yamaklak Al- = vivers, provaunt, vi. 180.</li> <li class='c029'>Yamak (<em>Turk.</em>) = food, a meal, vi. 180.</li> @@ -12759,7 +12757,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>Yatbashsh (for “yanbashsha”) = a smiling face, vi. 138.</li> <li class='c029'>—— may also stand for Yabtashsh, with transposition of the “t” of the 8th form (<span class='sc'>St.</span>) vi. 138.</li> <li class='c029'>Yathrib = Al-Madinah, v. 183.</li> - <li class='c029'>—— the classical name (<span lang="grc" xml:lang="grc">Ἰατρίππα</span>)</li> + <li class='c029'>—— the classical name (<span lang="grc">Ἰατρίππα</span>)</li> <li class='c029'>(one of the titles of “Madínat al-Nabi,” City of the Prophet) v. 43.</li> <li class='c029'>Ya Tinjír (<em>Arab.</em>) <em>lit.</em> = O Kettle (<em>tr.</em> “O Miserable”) iv. 71.</li> <li class='c029'>Yauh! (<em>Arab.</em>) = “Alack!” iv. 191.</li> @@ -12802,7 +12800,7 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>—— Al- = duty, vi. 162.</li> <li class='c029'>—— al-Bahr = the surface which affords a passage to man, iv. 125.</li> <li class='c029'>Zahrat = a blossom especially yellow, commonly applied to orange-flower, v. 201.</li> - <li class='c029'>—— al-Hayy, <i><span lang="la" xml:lang="la">i.e.</span></i>, “Bloom of the Tribe,” v. 201.</li> + <li class='c029'>—— al-Hayy, <i><span lang="la">i.e.</span></i>, “Bloom of the Tribe,” v. 201.</li> <li class='c029'>Za’íf = impotent, i. 217.</li> <li class='c029'>“Zakarayn Wizz (ganders) simán,” <em>tr.</em> “a pair of fatted ganders,” v. 357.</li> <li class='c029'>Zakát = legal alms (<em>tr.</em> “poor-rates”) iv. 338.</li> @@ -12846,13 +12844,13 @@ of <i><span lang="fr" xml:lang="fr">morale</span></i> upon the wild stem of the <li class='c029'>“Zug” or draught which gave him rheumatism (<em>tr.</em> “the air smote me”) v. 157.</li> <li class='c029'>Zuhà Al- (=undurn-hour, or before noon) and Maghrib (=set of sun) become Al-Ghaylah (=Siesta time) and Ghaybat al-Shams, in Badawi speech, v. 151.</li> <li class='c029'>Zur ghibban, tazid hibban = visits rare keep friendship fair, ii. 209.</li> - <li class='c029'>Zúshád (a fancy name) “Zawash” in Persian = <span lang="grc" xml:lang="grc">Ζεὺς</span>, i. 89.</li> + <li class='c029'>Zúshád (a fancy name) “Zawash” in Persian = <span lang="grc">Ζεὺς</span>, i. 89.</li> <li class='c029'>Zuwaylah Gate, ii. 8.</li> </ul> <div class='chapter'> <span class='pageno' id='Page_351'>351</span> - <h2 class='c006'>Appendix III.<br /> <span class='large'><em>NOTES ON THE STORIES CONTAINED IN VOL. VI. OF SUPPLEMENTAL NIGHTS.</em></span></h2> + <h2 class='c006'>Appendix III.<br > <span class='large'><em>NOTES ON THE STORIES CONTAINED IN VOL. VI. OF SUPPLEMENTAL NIGHTS.</em></span></h2> </div> <div class='nf-center-c1'> @@ -12919,7 +12917,7 @@ App. pp. 499, 500). Prince Calaf (the son of the King of the Nogais Tartars) and his parents are driven from their kingdom by the Sultan of Carizme (Khwárizm), and take refuge with the Khan of Berlas, where the old King and Queen remain, while Calaf proceeds to China, where he engages in an intellectual contest with -Princess Tourandocte (Turandot, <i><span lang="la" xml:lang="la">i.e.</span></i> Turándokht, or Turan’s daughter). +Princess Tourandocte (Turandot, <i><span lang="la">i.e.</span></i> Turándokht, or Turan’s daughter). When Turandot is on the point of defeat, she sends her confidante, a captive princess, to Calaf, to worm out his secret (his own name). The confidante, who is herself in love with Calaf, horrifies him with the invention that Turandot @@ -12944,7 +12942,7 @@ store up large quantities of grass-seeds in their nests; and one ant found in North America is said to actually cultivate a particular kind of grass.</p> <p class='c000'>P. 104, note 3.—Those interested in the question of the succession of the -Patriarchs may refer to Joseph Jacobs’ article on “Junior-right in Genesis,”<a id='r431' /><a href='#f431' class='c011'><sup>[431]</sup></a> +Patriarchs may refer to Joseph Jacobs’ article on “Junior-right in Genesis,”<a id='r431' href='#f431' class='c011'><sup>[431]</sup></a> in which the writer argues that it was the original custom among the Hebrews, <span class='pageno' id='Page_353'>353</span>as among other nations, for the youngest son to succeed to his father’s estates, after the elder ones had already established themselves elsewhere. Much may be @@ -13109,7 +13107,7 @@ which have come down to us admit of many possible interpretations of details.</p <div class='chapter'> <span class='pageno' id='Page_356'>356</span> - <h2 class='c006'>Appendix IV.<br /> <em>ADDITIONAL NOTES ON THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS.</em></h2> + <h2 class='c006'>Appendix IV.<br > <em>ADDITIONAL NOTES ON THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS.</em></h2> </div> <div class='nf-center-c1'> @@ -13177,7 +13175,7 @@ bottom, <em>for</em> “corn” <em>read</em> “ourn.”</p> <p class='c027'>P. 468, l. 4 from bottom, Destains’ “Mille et une Nuits,” should be noticed on p. 472, after l. 2. The full title is as follows:—</p> -<p class='c000'><span lang="fr" xml:lang="fr"><cite>Les Mille et une Nuits</cite>, Contes Arabes, Traduits en François par Galland, +<p class='c000'><span lang="fr"><cite>Les Mille et une Nuits</cite>, Contes Arabes, Traduits en François par Galland, Nouvelle édition revue sur les textes orientaux et augmentée de plusieurs nouvelles et contes traduites des langues orientaux, par M. Destains, précédée d’un notice historique sur Galland par M. Charles Nodier. Paris, 1822.</span></p> @@ -13192,18 +13190,18 @@ Cazotte’s Story of Habib. (No. 250 of our Table).</p> <p class='c027'>One of the most important works which has appeared lately in connection with the Thousand and one Nights, is the following:</p> -<p class='c000'><span lang="fr" xml:lang="fr"><cite>Histoire d’ ‘Alâ Al-Dîn ou la Lampe Merveilleuse.</cite> Texte Arabe publié +<p class='c000'><span lang="fr"><cite>Histoire d’ ‘Alâ Al-Dîn ou la Lampe Merveilleuse.</cite> Texte Arabe publié avec une notice sur quelques manuscrits des Mille et une Nuits par H. Zotenberg, roy. 8vo, Paris, Imprimérie Nationale, 1888, p., 70.</span></p> <p class='c000'>The publication of this work puts an end to the numerous conjectures of scholars as to the source of Galland’s unidentified tales; and the notes on various MSS. of the Nights are also very valuable. It therefore appears -desirable to give a tolerably full sketch of the contents of the book.<a id='r432' /><a href='#f432' class='c011'><sup>[432]</sup></a></p> +desirable to give a tolerably full sketch of the contents of the book.<a id='r432' href='#f432' class='c011'><sup>[432]</sup></a></p> <p class='c000'>M. Zotenberg begins with general remarks, and passes on to discuss Galland’s edition (section 1). Although Galland frequently speaks of Oriental -tales<a id='r433' /><a href='#f433' class='c011'><sup>[433]</sup></a> in his journal, kept at Constantinople in 1672 and 1673, yet as he +tales<a id='r433' href='#f433' class='c011'><sup>[433]</sup></a> in his journal, kept at Constantinople in 1672 and 1673, yet as he <span class='pageno' id='Page_358'>358</span>informs us, in his Dedication to the Marquise d’ O., he only succeeded in obtaining from Syria a portion of the MS. of the Nights themselves with considerable difficulty after his return to France.</p> @@ -13252,7 +13250,7 @@ irregular, and run as follows: 153, 154, 154a, 20; story of Khailedján ibn Hám the Persian; Story of the Two Old Men, and of Báz al-Aschháb Abou Lahab; 9, apparently including as episodes 9a, 9aa, 21, 8, 9b, 170, 181r to 181bb, 137, 154 (commencement repeated), 181u to 181bb (repeated), 135a, Adventures of -a traveller who entered a pond (étang) and underwent metamorphoses:<a id='r434' /><a href='#f434' class='c011'><sup>[434]</sup></a> +a traveller who entered a pond (étang) and underwent metamorphoses:<a id='r434' href='#f434' class='c011'><sup>[434]</sup></a> anecdotes and apothegms; a portion of the Kalila and Dimna?</p> <p class='c000'><span class='pageno' id='Page_359'>359</span>The Turkish MS. (in 11 vols.) is made up of several imperfect copies, @@ -13265,7 +13263,7 @@ told by the Christian Merchant (relating to Qamar al-Zamán) during the reign of Sultan Mahmoud, and different from the story known under this title; Story of Ahmad al-Saghir (the little) and Schams al-Qosour; Story of the Young Man of Baghdad and the Bathman (Baigneur, attendant in a Hammám), 7; 153, -21; Story of Khaledjan ibn Maháni; Story of <span lang="ar" xml:lang="ar" dir="rtl">سنمنح</span> and <span lang="ar" xml:lang="ar" dir="rtl">غوثان</span> (or <span lang="ar" xml:lang="ar" dir="rtl">غوثبان</span>); +21; Story of Khaledjan ibn Maháni; Story of <span lang="ar" dir="rtl">سنمنح</span> and <span lang="ar" dir="rtl">غوثان</span> (or <span lang="ar" dir="rtl">غوثبان</span>); Story of Nour al-Din ‘Ali and of Dounya (or Dinar) of Damascus, 133; Story of Prince Qamar-Khan and of the schaikh ’Ata, of the Sultan Mahmoud-Khán, of Bahrám-Scháh, of ’Abdallah ibn Hilal, of Harout and Marout, &c.; Story of @@ -13288,8 +13286,8 @@ extracts from Galland’s Diary, shewing that Nos. 191, 192 and 192a, which were surreptitiously introduced into his work without his knowledge, and greatly to his annoyance, were translated by Petis de la Croix, and were probably intended to be included in the Thousand and One Days, which was -published in 1710. “<span lang="fr" xml:lang="fr">Comme la plupart de ces contes, ils sont tirés de l’ouvrage -turc intitulé <span lang="ar" xml:lang="ar" dir="rtl">الفرج بعد الشدة</span>, dont ils forment le 6<sup>e</sup>, le 8<sup>e</sup> et le 9<sup>e</sup> récit.</span>” (Zotenberg, +published in 1710. “<span lang="fr">Comme la plupart de ces contes, ils sont tirés de l’ouvrage +turc intitulé <span lang="ar" dir="rtl">الفرج بعد الشدة</span>, dont ils forment le 6<sup>e</sup>, le 8<sup>e</sup> et le 9<sup>e</sup> récit.</span>” (Zotenberg, p. 27.)</p> <p class='c000'>Then follows Section iii., one of the most important in the book, in which @@ -13297,7 +13295,7 @@ extracts from Galland’s Diary of 1709 are quoted, shewing that he was then in constant communication with a Christian Maronite of Aleppo, named Hanna (Jean), who was brought to Paris by the traveller Paul Lucas, and who related stories to Galland, of which the latter took copious notes, and most of which he -worked up into the later volumes of his “Mille et une Nuit” (<i><span lang="la" xml:lang="la">sic</span></i>). Among these +worked up into the later volumes of his “Mille et une Nuit” (<i><span lang="la">sic</span></i>). Among these were 193, 194a, 194b, 59, 197, 198, 174, 195, 194c, 196. The following tales he did not use: An Arab story of two cousins, Camar eddin and Bedr el Bodour; the Golden City (another version of the story of the Three Princes, in No. 198, @@ -13312,7 +13310,7 @@ to the gradual progress of the work; and to business in connection with it; and Hanna’s name is occasionally mentioned.</p> <p class='c000'>Hanna supplied Galland with a written version of No. 193, and probably of -194 a-c; (<i><span lang="la" xml:lang="la">i.e.</span></i> most of the tales in vols. 9 and 10); but the tales in vols. 11 and +194 a-c; (<i><span lang="la">i.e.</span></i> most of the tales in vols. 9 and 10); but the tales in vols. 11 and 12 were apparently edited by Galland from his notes and recollections of Hanna’s narrations. These are Nos. 195, 196, 59, 197 and 198. M. Zotenberg concludes that Hanna possessed a MS. containing all these tales, part of which @@ -13328,7 +13326,7 @@ these is a MS. which belonged to the elder Caussin, and was carefully copied by Michael Sabbagh from a MS. of Baghdad. Prof. Fleischer, who examined it, states (Journal Asiatique, 1827, t. II., p. 221) that it follows the text of Habicht, but in a more developed form. M. Zotenberg copies a note at the end, -finishing up with the word <span lang="ar" xml:lang="ar" dir="rtl">كبيكج</span> (Kabíkaj) thrice repeated. This, he explains, +finishing up with the word <span lang="ar" dir="rtl">كبيكج</span> (Kabíkaj) thrice repeated. This, he explains, “est le nom du génie préposé au régne des insectes. Les scribes, parfois, l’invoquent pour preserver leurs manuscrits de l’atteinte de vers.”</p> @@ -13354,7 +13352,7 @@ and the Young Man; 247, 204c, 240, 250, Story of the Caliph and the Fisherman, Fowler.</p> <p class='c000'>Another MS., really written by Chavis, commences exactly where Vol. 3 -of Galland’s MS. leaves off; <i><span lang="la" xml:lang="la">i.e.</span></i> in the middle of No. 21, and extends from +of Galland’s MS. leaves off; <i><span lang="la">i.e.</span></i> in the middle of No. 21, and extends from Night 281 to Night 631. M. Zotenberg supposes it to have been written to supply the place of the last volume of Galland’s set. It contains the following tales, in addition to the conclusion of No. 21: 170, 247, 204c, 8, 191, 193 and @@ -13632,7 +13630,7 @@ just awakened from sleep; and she then recalled everything to his recollection. But this did not weaken his firm resolve to kill the genius. The fairy begged him to eat, but he refused; and she then urged that Morhagian was her father, and that he could only be killed by his own sword, which the prince could not -obtain.<a id='r435' /><a href='#f435' class='c011'><sup>[435]</sup></a> “You may say what you please,” answered the prince; “but there is +obtain.<a id='r435' href='#f435' class='c011'><sup>[435]</sup></a> “You may say what you please,” answered the prince; “but there is no help for it, and he must die by my hand [to atone for the wrongs which my brothers and I have suffered from him].”</p> @@ -13693,7 +13691,7 @@ They cried out from the top of the well, “Prince, have patience till Friday, when you will see six bulls pass by—three red ones and three black ones. Mount upon one of the red ones and he will bring you up to the earth, but take good care not to mount upon a black one, for he would carry you down to -the Seventh Earth.”<a id='r436' /><a href='#f436' class='c011'><sup>[436]</sup></a></p> +the Seventh Earth.”<a id='r436' href='#f436' class='c011'><sup>[436]</sup></a></p> <p class='c000'>The princes carried off the three fairies, and on Friday, three days afterwards, the six bulls appeared. Badialzaman was about to mount upon a red @@ -13769,11 +13767,11 @@ him to receive a present, but he refused, alleging as an excuse that he had so lately come to the town. When the fairies saw the clothes, they thought it a good omen.</p> -<p class='c000'>The wedding day arrived, and they threw the jaríd,<a id='r437' /><a href='#f437' class='c011'><sup>[437]</sup></a> [and practised other +<p class='c000'>The wedding day arrived, and they threw the jaríd,<a id='r437' href='#f437' class='c011'><sup>[437]</sup></a> [and practised other martial exercises]. It was a grand festival, and all the shops were closed. The tailor wished to take the prince to see the spectacle, but he put him off with an excuse. However, he went to a retired part of the town, where he struck fire -with a gun,<a id='r438' /><a href='#f438' class='c011'><sup>[438]</sup></a> and burned a little of the horse-hair. The horse appeared, and +with a gun,<a id='r438' href='#f438' class='c011'><sup>[438]</sup></a> and burned a little of the horse-hair. The horse appeared, and he told him to bring him a complete outfit all in red, and that he should likewise appear with trappings, jewels &c., and a reed (jaríd) of the same colour. The prince then mounted the horse, and proceeded to the race-course, where his @@ -13806,8 +13804,8 @@ Sultan.</p> <p class='c027'>P. 475.—There is a small Dutch work, the title of which is as follows:</p> -<p class='c000'><span lang="nl" xml:lang="nl"><cite>Oostersche Vertellingen, uit de Duizend-en-een-Nacht</cite>: Naar de Hoogduitsche -Bewerking van M. Claudius,<a id='r439' /><a href='#f439' class='c011'><sup>[439]</sup></a> voor de Nederlandsche Jeugduiitgegeven +<p class='c000'><span lang="nl"><cite>Oostersche Vertellingen, uit de Duizend-en-een-Nacht</cite>: Naar de Hoogduitsche +Bewerking van M. Claudius,<a id='r439' href='#f439' class='c011'><sup>[439]</sup></a> voor de Nederlandsche Jeugduiitgegeven door J. J. A. Gouverneur. Te Groningen, bij B. Wolters</span> (n.d. 8vo.), pp. 281, col. front. (illustrating No. 170).</p> @@ -14059,7 +14057,7 @@ in the “Literary Souvenir” for 1831, pp. 217–237, derived from Langlés’ <p class='c000'>Mr. L. C. Smithers (<em>in litt.</em>) notes English editions published in 1781 and 1809, the latter under the title of “The Persian and Turkish Tales.”</p> -<p class='c000'>P. 501, No. 5. <cite><span lang="fr" xml:lang="fr">Recueil de Contes Populaires de la Kabylie du Djurdjura</span></cite> +<p class='c000'>P. 501, No. 5. <cite><span lang="fr">Recueil de Contes Populaires de la Kabylie du Djurdjura</span></cite> recueillis et traduits par J. Rivière. 12mo. Paris: Leroux. 1882.</p> <p class='c000'>This collection is intended to illustrate the habits and ideas of the people. @@ -14119,7 +14117,7 @@ written for Muád the Fourth Ottoman Sultan who reigned between 1623–40. A volume of interesting anecdotes from the Arabic and Persian” (Mr. L. C. Smithers, <em>in litt.</em>)</p> -<p class='c010'>10. <cite><span lang="fr" xml:lang="fr">Contes Arabes Modernes, recueillis et traduits par Guillaume Spitta-Bey.</span></cite> +<p class='c010'>10. <cite><span lang="fr">Contes Arabes Modernes, recueillis et traduits par Guillaume Spitta-Bey.</span></cite> 8vo. Leyden and Paris, 1883.</p> <p class='c000'>This book contains 12 orally collected tales of such great importance from a @@ -14128,13 +14126,13 @@ to illustrate the spoken Egyptian dialect, and are printed in Roman character, with translation and glossary. The hero of nearly all the tales is called “Mohammed l’Avisé,” which Mr. Sydney Hartland renders “Prudent,” and Mr. W. A. Clouston “Discreet.” The original gives “Essâtir Mehammed.” (Al-Shátir -Mohammed, <i><span lang="la" xml:lang="la">i.e.</span></i>, M. the Clever) The frequent occurrence of the number +Mohammed, <i><span lang="la">i.e.</span></i>, M. the Clever) The frequent occurrence of the number 39 (forty less one) may also be noted. Ghúls often play the part which we should expect Jinn to fill. The bear which occurs in two stories, is not an Egyptian animal. Having called attention to these general features we may leave the tales to speak for themselves.</p> -<h4 class='c032'>I. <i><span lang="fr" xml:lang="fr">Histoire de Mohammed l’Avisé.</span></i></h4> +<h4 class='c032'>I. <i><span lang="fr">Histoire de Mohammed l’Avisé.</span></i></h4> <p class='c027'>Contains the essential features of Cazotte’s story of the Maugraby, (cf. Nights, x., p. 471) with interesting additions. The “Mogrébin” confers three @@ -14160,10 +14158,10 @@ princess acknowledges Mohammed as her deliverer, and they are married.</p> <div> <span class='pageno' id='Page_374'>374</span> - <h4 class='c032'>II. <i><span lang="fr" xml:lang="fr">Histoire de l’Ours de Cuisine.</span></i></h4> + <h4 class='c032'>II. <i><span lang="fr">Histoire de l’Ours de Cuisine.</span></i></h4> </div> -<p class='c027'>This begins as a swan-maiden story.<a id='r440' /><a href='#f440' class='c011'><sup>[440]</sup></a> A king steals the feather-dress of a +<p class='c027'>This begins as a swan-maiden story.<a id='r440' href='#f440' class='c011'><sup>[440]</sup></a> A king steals the feather-dress of a bathing maiden, who will only marry him on condition that she shall tear out the eyes of his forty women (39 white slaves and a princess). The king answers, “C’est bien, il n’y a pas d’inconvénient.” The forty blind women are shut up @@ -14186,7 +14184,7 @@ are the sons of the Sultan of the Jánn.” He kills the Bull as before. A fortn afterwards, the queen hides a loaf of dry bread under her mattress, when its cracking gives rise to the idea that she is very ill, and she complains of great pain in the sides. She demands a pomegranate from the White Valley, where -the pomegranates grow to the weight of half a cantar.<a id='r441' /><a href='#f441' class='c011'><sup>[441]</sup></a> The Ghúleh tells him +the pomegranates grow to the weight of half a cantar.<a id='r441' href='#f441' class='c011'><sup>[441]</sup></a> The Ghúleh tells him she cannot help him, but he must wait for her son Abderrahym. When he arrives he remarks, “Hum! mother, there’s a smell of man about you, bring him here to me to eat for breakfast.” But his mother introduces Mohammed @@ -14207,7 +14205,7 @@ black, and to provide himself with some mastic (ladin) and lupines. With these, he makes friends with a black slave, who takes him into the castle, and shows him a bottle containing the life of the queen; another containing the eyes of the forty women; a magic sword which spares nothing, and the ring which -moves the castle. Mohammed then sees a beetle,<a id='r442' /><a href='#f442' class='c011'><sup>[442]</sup></a> which the slave begs him +moves the castle. Mohammed then sees a beetle,<a id='r442' href='#f442' class='c011'><sup>[442]</sup></a> which the slave begs him not to kill, as it is his life. He watches it till it enters a hole, and as soon as the slave is asleep, he kills it, and the slave dies. Then he lays hands on the talismans, rushes into the room where the inhabitants of the castle are @@ -14220,7 +14218,7 @@ when they become prettier than before, and then gives her the flask containing her life. But she drops it in her fright, and her life ends, and the king places Mohammed on the throne.</p> -<h4 class='c032'>III. <i><span lang="fr" xml:lang="fr">Histoire de la Dame des Arabes Jasmin.</span></i></h4> +<h4 class='c032'>III. <i><span lang="fr">Histoire de la Dame des Arabes Jasmin.</span></i></h4> <p class='c027'>A king sends his wazir to obtain a talisman of good luck, which is written for him by Jasmine, the daughter of an Arab Sheikh. The king marries @@ -14237,7 +14235,7 @@ the wazir and the king visit her; the king asks for the bottle, and she demands more than a kiss, then reveals herself, puts the king to shame, and they are reconciled.</p> -<h4 class='c032'>IV. <i><span lang="fr" xml:lang="fr">Histoire du Pécheur et de son Fils.</span></i></h4> +<h4 class='c032'>IV. <i><span lang="fr">Histoire du Pécheur et de son Fils.</span></i></h4> <p class='c027'>A king falls in love with the wife of a fisherman, and the wazir advises the former to require the fisherman on pain of death to furnish a large hall with a @@ -14278,7 +14276,7 @@ of a Fellah. The boys went to school together, and the prince used to say, the king, looking like a shoe-string.” The prince complained to his father, who ordered the schoolmaster to kill Mohammed, and he bastinadoed him severely. The boy went to his father, and turned fisherman. On the first day he caught a -mullet (Fr. <i><span lang="fr" xml:lang="fr">rouget</span></i>), and was about to fry it, when it cried out that it was one of +mullet (Fr. <i><span lang="fr">rouget</span></i>), and was about to fry it, when it cried out that it was one of the princesses of the river, and he threw it back. Then the wazir advised the king to send Mohammed to fetch the daughter of the king of the Green Country, seven years journey distant. By the advice of the fish, Mohammed asked the @@ -14298,7 +14296,7 @@ your son to go with us, that he may become as handsome as Mohammed.” So <span class='pageno' id='Page_377'>377</span>the three threw themselves into the fire, and were burned to ashes, and Mohammed married the princess.</p> -<h4 class='c032'>V. <i><span lang="fr" xml:lang="fr">Histoire de Dalâl.</span></i></h4> +<h4 class='c032'>V. <i><span lang="fr">Histoire de Dalâl.</span></i></h4> <p class='c027'>Dalal was a little girl, the daughter of a king, who found a louse on her head, and put it into a jar of oil, where it remained till Dalal was twenty years @@ -14324,7 +14322,7 @@ adjoining room, but she begged to be allowed to retire for a few moments, when she called upon Saint Zaynab for help, who sent one of her sisters (?) a Jinniyah. She clove the wall, and asked Dalal to promise to give her her first child. She then gave her a piece of wood to throw into the mouth of the Ghúl when he -opened his mouth to eat her.<a id='r443' /><a href='#f443' class='c011'><sup>[443]</sup></a> He fell on the ground senseless, and Dalal +opened his mouth to eat her.<a id='r443' href='#f443' class='c011'><sup>[443]</sup></a> He fell on the ground senseless, and Dalal woke up the prince who slew him. But when Dalal brought forth a daughter whom she gave to the Jinniyah, her mother-in-law declared that Dalal herself was a Ghulah, and she was banished to the kitchen, where she pealed onions for @@ -14353,7 +14351,7 @@ gave forty camel loads of emeralds and jacinths as her dowry, and always visited her by night in the form of a winged serpent, entering and leaving by the window.</p> -<h4 class='c032'>VI. <i><span lang="fr" xml:lang="fr">Histoire de la fille vertueuse.</span></i></h4> +<h4 class='c032'>VI. <i><span lang="fr">Histoire de la fille vertueuse.</span></i></h4> <p class='c027'>A merchant and his wife set out to the Hejaz with their son, leaving their daughter to keep house, and commending her to the protection of the Kazi. @@ -14390,7 +14388,7 @@ when they burned them all three, and scattered their ashes in the air.</p> <div> <span class='pageno' id='Page_379'>379</span> - <h4 class='c032'>VII. <i><span lang="fr" xml:lang="fr">Histoire du prince qui apprit un métier.</span></i></h4> + <h4 class='c032'>VII. <i><span lang="fr">Histoire du prince qui apprit un métier.</span></i></h4> </div> <p class='c027'>A prince named Mohammed l’Avisé went to seek a wife, and fell in love with @@ -14442,7 +14440,7 @@ and her daughter were burned.</p> <div> <span class='pageno' id='Page_380'>380</span> - <h4 class='c032'>VIII. <i><span lang="fr" xml:lang="fr">Histoire du Prince Amoureux.</span></i></h4> + <h4 class='c032'>VIII. <i><span lang="fr">Histoire du Prince Amoureux.</span></i></h4> </div> <p class='c027'>A woman prayed to God to give her a daughter, even if she should die of @@ -14481,7 +14479,7 @@ when she came to the seventh, she spat on him, saying, “If you did not love women, you would not be wrapped in seven shrouds.” Then he said, “Is it you?” and he bit his finger till he bit it off, and they remained together.</p> -<h4 class='c032'>IX. <i><span lang="fr" xml:lang="fr">Histoire du musicien ambulant et de son fils.</span></i></h4> +<h4 class='c032'>IX. <i><span lang="fr">Histoire du musicien ambulant et de son fils.</span></i></h4> <p class='c027'>This travelling musician was so poor that when his wife was confined, he went out to beg for their immediate necessities, and found a hen lying on the @@ -14511,9 +14509,9 @@ Then he returned to the palace, called to the princess to come down to wrestle with him, and as soon as she stepped on the carpet, carried her away to Mount Kaf, when she promised to restore the gizzard, and to marry him. She deserted him, and he found two date-trees, one bearing red and the other -yellow dates. On eating a yellow date, a horn grew from his head<a id='r444' /><a href='#f444' class='c011'><sup>[444]</sup></a> and twisted +yellow dates. On eating a yellow date, a horn grew from his head<a id='r444' href='#f444' class='c011'><sup>[444]</sup></a> and twisted round the two date-trees. A red date removed it. He filled his pockets, and -travelled night and day for two months.<a id='r445' /><a href='#f445' class='c011'><sup>[445]</sup></a> He cried dates out of season, and the +travelled night and day for two months.<a id='r445' href='#f445' class='c011'><sup>[445]</sup></a> He cried dates out of season, and the princess bought sixteen yellow ones, and ate them all; and eight [sixteen?] horns grew from her head, four to each wall. They could not be sawn off, and the king offered his daughter to whoever could remove them. When the @@ -14522,7 +14520,7 @@ musician’s son married the princess, and became wazir, he said to his bride, my trick or yours the best?” She admitted that she was beaten, and they lived together in harmony.</p> -<h4 class='c032'>X. <i><span lang="fr" xml:lang="fr">Histoire du rossignol chanteur.</span></i></h4> +<h4 class='c032'>X. <i><span lang="fr">Histoire du rossignol chanteur.</span></i></h4> <p class='c027'>(This story is briefly given by Mr. W. A. Clouston, Suppl. Nights iii., p. 123; but I give here a fuller abstract.)</p> @@ -14563,17 +14561,17 @@ wife of Mohammed, who restored his life with the water which he had left with her. Mohammed then shut up the lions, dressed himself as a negro, and went to visit his sister, taking with him some rings and mastic (ladin). His sister recognised his eyes; and while she and the negro were disputing, -Mohammed slew the negro and the three [<i><span lang="la" xml:lang="la">sic</span></i>] children, and buried his sister +Mohammed slew the negro and the three [<i><span lang="la">sic</span></i>] children, and buried his sister alive. He then returned to his wife, announced that his relations were dead, and asked for a hundred camels; and it took them a week to convey away the treasures of the robbers.</p> -<h4 class='c032'>XI. <i><span lang="fr" xml:lang="fr">Histoire d’Arab-Zandyq.</span></i></h4> +<h4 class='c032'>XI. <i><span lang="fr">Histoire d’Arab-Zandyq.</span></i></h4> <p class='c027'>This story is translated by Mr. W. A. Clouston, Suppl. Nights, iii. pp. 619–624, and need not be repeated here.</p> -<h4 class='c032'>XII. <i><span lang="fr" xml:lang="fr">Histoire du prince et de son cheval.</span></i></h4> +<h4 class='c032'>XII. <i><span lang="fr">Histoire du prince et de son cheval.</span></i></h4> <p class='c027'>A prince and foal were born at the same time, and some time afterwards the mother and the mare died. The king married again, and the new queen had @@ -14595,7 +14593,7 @@ it was time to be married, so the king ordered everybody to pass under the the man of her choice. But the youngest would look at no one till at last they fetched the gardener’s boy, when the king was angry, and confined them in a room. The king fell ill with vexation, and the doctors ordered him to drink -bear’s milk in the hide of a virgin<a id='r446' /><a href='#f446' class='c011'><sup>[446]</sup></a> bear. The king’s six sons-in-law were +bear’s milk in the hide of a virgin<a id='r446' href='#f446' class='c011'><sup>[446]</sup></a> bear. The king’s six sons-in-law were ordered to seek it, and Mohammed too set forth mounted on a lame mare, while the people jeered him. Presently he summoned his own horse, and ordered him to pitch a camp of which the beginning and the end could @@ -14640,7 +14638,7 @@ and Mohammed remained with his father-in-law for some time, until he father had died, so he ascended the throne, and ordered his mother-in-law and the Jew to be burned.</p> -<h4 class='c032'><cite><span lang="fr" xml:lang="fr">Carlo de Landberg, Básim le Forgeron et Haron Er-Rachid</span></cite>, 8vo., Leyden, 1888.</h4> +<h4 class='c032'><cite><span lang="fr">Carlo de Landberg, Básim le Forgeron et Haron Er-Rachid</span></cite>, 8vo., Leyden, 1888.</h4> <p class='c027'>Text and translation of a modern Arabic story of an unfortunate smith and hashish-eater whom Harun encounters on one of his usual nocturnal rambles. @@ -14656,7 +14654,7 @@ then dies, to the great grief of Harun.</p> <div class='chapter'> <span class='pageno' id='Page_385'>385</span> - <h2 class='c006'>THE BIOGRAPHY OF THE BOOK<br /> <span class='large'>AND</span><br /> ITS REVIEWERS REVIEWED.</h2> + <h2 class='c006'>THE BIOGRAPHY OF THE BOOK<br > <span class='large'>AND</span><br > ITS REVIEWERS REVIEWED.</h2> </div> <p class='c033'>[“It has occurred to me that perhaps it would be a good plan to put a set of notes ... to @@ -14666,7 +14664,7 @@ we must not trust implicitly to reviewers.”—<cite class='scite'>Darwin’s L <div> <span class='pageno' id='Page_386'>386</span> - <h3 class='c015'>TO RICHARD FRANCIS BURTON.<br /> <cite>The Thousand Nights and a Night.</cite></h3> + <h3 class='c015'>TO RICHARD FRANCIS BURTON.<br > <cite>The Thousand Nights and a Night.</cite></h3> </div> <div class='lg-container-b c034'> @@ -14739,7 +14737,7 @@ satisfactory and interesting rejoinder, and by such ordeal to purge himself and prove his innocence unless he would incur wittingly impeachment for contumacy and contempt of court.</p> -<p class='c000'>It is not only an instinct of human nature expressed by <i><span lang="la" xml:lang="la">nemo me +<p class='c000'>It is not only an instinct of human nature expressed by <i><span lang="la">nemo me impunè lacessit</span></i> which impels to answering in presence of the passers-by the enemy at the gate; it is also a debt which his honour and a respectful regard for the good opinion of his fellows compel the author @@ -14748,16 +14746,16 @@ calumny at the hands of some sciolist or <em>Halb-bildung</em> sheltering his miserable individuality under the shadow (may it never be less!) of “King We,” simply sins against himself as the Arabs say and offends good manners by holding out a premium to wanton aggression and -injurious doing. The reading world has a right to hear the <i><span lang="la" xml:lang="la">alteram +injurious doing. The reading world has a right to hear the <i><span lang="la">alteram <span class='pageno' id='Page_388'>388</span>partem</span></i> before it shall deliver that judgment and shall pronounce that -sentence wherefrom lies no appeal. To ignore and not to visit with <i><span lang="fr" xml:lang="fr">représailles</span></i> +sentence wherefrom lies no appeal. To ignore and not to visit with <i><span lang="fr">représailles</span></i> unworthy and calumnious censure, may become that ideal and transcendental man who forgives (for a personal and egoistical reason) those who trespass against him. But the sublime doctrine which commands us to love our enemies and affect those who despitefully entreat us is in perilous proximity to the ridiculous; at any rate it is a vain and futile rule of life which the general never thinks of obeying. It contrasts -poorly with the common sense of the pagan—<i><span lang="la" xml:lang="la">Fiat Justitia, ruat cœlum</span></i>; +poorly with the common sense of the pagan—<i><span lang="la">Fiat Justitia, ruat cœlum</span></i>; and the heathenish and old-Adamical sentiment of the clansman anent Roderick Dhu—</p> @@ -14802,7 +14800,7 @@ little lads and lasses to the marvellous recitals of the charming Queen and the monotonous interpellations of her lay-image sister and looked forward to the evening lecture as the crown and guerdon of the toilsome day. And assuredly never was there a more suitable setting, a more admirable -<span class='pageno' id='Page_389'>389</span><i><span lang="fr" xml:lang="fr">mise-en-scène</span></i> for The Nights than the landscape of Somali-land, a prospect so +<span class='pageno' id='Page_389'>389</span><i><span lang="fr">mise-en-scène</span></i> for The Nights than the landscape of Somali-land, a prospect so adapted to their subject-matter that it lent credibility even to details the least credible. Barren and grisly for the most part, without any of the charms gladdening and beautifying the normal prospects of earth, grassy hill and @@ -14844,15 +14842,15 @@ brightest. How often in Somali-land I repeated to myself</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line in10'>—<span lang="fr" xml:lang="fr">Contentez-vous, mes yeux,</span></div> - <div class='line'><span lang="fr" xml:lang="fr">Jamais vous ne verrez chose plus belle;</span></div> + <div class='line in10'>—<span lang="fr">Contentez-vous, mes yeux,</span></div> + <div class='line'><span lang="fr">Jamais vous ne verrez chose plus belle;</span></div> </div> </div> </div> <p class='c000'>and the picture still haunts me.</p> -<hr class='c035' /> +<hr class='c035' > <p class='c013'>And now, turning away from these and similar pleasures of memory, and <span class='pageno' id='Page_390'>390</span>passing over the once-told tale (Foreword, vol. i. pp. ix., x.) of how, when @@ -15023,7 +15021,7 @@ the dailies, giving the name of my agent and in offering to refund the money. Some of the sealed and unpaid envelopes had, however, been forwarded prematurely and the consequence was a comical display of wrath in quarters where it was hardly to be expected. By way of stemming the -unpleasant tide of abuse I forwarded the following <i><span lang="fr" xml:lang="fr">communiqué</span></i> to The +unpleasant tide of abuse I forwarded the following <i><span lang="fr">communiqué</span></i> to The Academy.</p> <div class='nf-center-c1'> @@ -15057,7 +15055,7 @@ upon a torn envelope (gratuitously insulting!); encloses the 2d. stamp and sends missive under official cover ‘On Her Majesty’s Service.’ The idea of a French or an Austrian Colonel lowering himself so infinitely low! Have these men lost all sense of honour, all respect for themselves (and others) because they can no longer be called to -account for their insolence <i><span lang="la" xml:lang="la">more majorum</span></i>? I never imagined ‘Tuppence’ to be so +account for their insolence <i><span lang="la">more majorum</span></i>? I never imagined ‘Tuppence’ to be so cunning a touchstone for detecting and determining the difference between gold and dross; nor can I deeply regret that circumstance and no default of mine has placed in hand Ithuriel’s spear in the shape of the said ‘Tuppence’.”</p> @@ -15155,7 +15153,7 @@ pronounced an injury to public morals to the danger of the author and his printers.” The unhappy article concludes, “We await the issue of the first volume since much will depend upon the spirit (!) in which the translation has been undertaken; certainly the original text is not suitable -<span class='pageno' id='Page_395'>395</span>for general circulation (<i><span lang="fr" xml:lang="fr">connu!</span></i>) unless edited with the utmost care +<span class='pageno' id='Page_395'>395</span>for general circulation (<i><span lang="fr">connu!</span></i>) unless edited with the utmost care and discretion.”</p> <p class='c000'>To this production so manifestly inspired by our old friend £ s. d., @@ -15257,7 +15255,7 @@ years or more. King Yoonan and the Sage Dooban are here, and so are King Sindiba and his falcon, the young Prince of the Black Islands, the envious Weezer and the Ghoolah; and the story of the Porter and the Ladies of Baghdad lose nothing of their <span class='pageno' id='Page_397'>397</span>charms in the new, and, we may add, extremely unsophisticated version. For Captain -Burton’s work is not <i><span lang="la" xml:lang="la">virginibus puerisque</span></i>, and, while disclaiming for his version anything +Burton’s work is not <i><span lang="la">virginibus puerisque</span></i>, and, while disclaiming for his version anything like intentional indecorum, he warns the readers that they will be guilty of a breach of good faith should they permit a work prepared only for students to fall into the hands of boys and girls. From the first to almost the penultimate edition of these @@ -15291,7 +15289,7 @@ often rises to the boiling-point of fanaticism, and the pathos is sweet and deep and tender, simple and true. Its life—strong, splendid, and multitudinous—is everywhere flavoured with that unaffected pessimism and constitutional melancholy which strike deepest root under the brightest skies. The Kazi administers poetical justice with -exemplary impartiality; and so healthy is the <i><span lang="fr" xml:lang="fr">morale</span></i> that at times we descry through the +exemplary impartiality; and so healthy is the <i><span lang="fr">morale</span></i> that at times we descry through the voluptuous and libertine picture “vistas of a transcendental morality—the morality of Socrates in Plato.” In no other work of the same nature is Eastern life so vividly pourtrayed. We see the Arab Knight, his prowess and his passion for adventure, his @@ -15419,9 +15417,9 @@ abduction and indecent assault, was hailed with universal applause. The delinquent had the fanatical and unscrupulous support, with purse and influence, of the National Vigilance Association, a troop of busybodies captained by licensed blackmailers who of late years have made England -their unhappy hunting-ground.<a id='r447' /><a href='#f447' class='c011'><sup>[447]</sup></a> Despite, however, the “Stead Defence +their unhappy hunting-ground.<a id='r447' href='#f447' class='c011'><sup>[447]</sup></a> Despite, however, the “Stead Defence Fund” liberally supplied by Methody; despite the criminal’s Pecksniffian -tone, his self-glorification of the part he had taken, his <i><span lang="fr" xml:lang="fr">effronté</span></i> boast of +tone, his self-glorification of the part he had taken, his <i><span lang="fr">effronté</span></i> boast of pure and lofty motives and his passionate enthusiasm for sexual morality, the trial emphasised the fact that no individual may break the law of the land in order that good may come therefrom. It also proved most @@ -15455,8 +15453,8 @@ during the first visit, that I was to play the part of Mr. Pickwick between two rival races of editors, the pornologists and the anti-pornologists; and, having no stomach for such sport I declined the rôle. In reply to a question about critics my remark to the interviewer was, “I have taken much -interest in what the classics call Skiomachia and I shall allow <span lang="la" xml:lang="la">Anonymus</span> -and <span lang="la" xml:lang="la">Anonyma</span> to howl unanswered. I shall also treat with scornful silence +interest in what the classics call Skiomachia and I shall allow <span lang="la">Anonymus</span> +and <span lang="la">Anonyma</span> to howl unanswered. I shall also treat with scornful silence the miserables who, when shown a magnificent prospect, a landscape adorned with the highest charms of Nature and Art, can only see in a field corner here and there a little heap of muck. ‘You must have been @@ -15468,7 +15466,7 @@ too advanced and American—that is, too personal, too sensation-mongering and too nauseously familiar—to suit my taste; and I would have none other of them. Hereupon being unable to make more copy out of the case the <cite>Pall Mall Gazette</cite> let loose at me a German Jew -penny-a-liner, who signs himself Sigma. This <i><span lang="fr" xml:lang="fr">pauvre diable</span></i> delivered +penny-a-liner, who signs himself Sigma. This <i><span lang="fr">pauvre diable</span></i> delivered himself of two articles, “Pantagruelism or Pornography?” (September 14, ’85) and “The Ethics of the Dirt” (September 19, ’85), wherein with matchless front of brass he talks of the “unsullied British breakfast-table,” @@ -15599,7 +15597,7 @@ question of free public meeting in England with the result that a number of deludeds (including Mr. Cunninghame Graham, M.P.) found their way to prison, which the “Christian chevalier” had apparently contracted to supply with inmates. But there is more to say concerning the vaunted -morality of this immoral paper.—<span lang="la" xml:lang="la">Eheu! quantum mutatus</span> from the old +morality of this immoral paper.—<span lang="la">Eheu! quantum mutatus</span> from the old decent days when, under Mr. Frederic Greenwood, it was indeed “written by gentlemen for gentlemen” (and ladies).</p> @@ -15607,7 +15605,7 @@ by gentlemen for gentlemen” (and ladies).</p> persistently sexual subjects and themes lubric, works more active and permanent damage to public morals than books and papers which are frankly gross and indecent. The latter, so far as the world of letters -<span class='pageno' id='Page_404'>404</span>knows them, are read either for their wit and underlying wisdom (<i><span lang="la" xml:lang="la">e.g.</span></i> +<span class='pageno' id='Page_404'>404</span>knows them, are read either for their wit and underlying wisdom (<i><span lang="la">e.g.</span></i> Rabelais and Swift), for their historical significance (Petronius Arbiter) or for their anthropological interest as the Alf Laylah. But the public print which deals, however primly and decently, piously and unctuously @@ -15636,7 +15634,7 @@ claims the title <em>univira</em>, must relieve their pent-up feelings by what m be called mental prostitution. So I would term the dear delights of sexual converse and that sub-erotic literature, the phthisical “French novel,” whose sole merit is “suggestiveness,” taking the place of Oriental -<i><span lang="la" xml:lang="la">morosa voluptas</span></i> and of the unnatural practices—Tribadism and so forth, +<i><span lang="la">morosa voluptas</span></i> and of the unnatural practices—Tribadism and so forth, still rare, we believe, in England. How many hypocrites of either sex, who would turn away disgusted from the outspoken Tom Jones or the Sentimental Voyager, revel in and dwell fondly upon the sly romance or @@ -15652,7 +15650,7 @@ old eunuch garbed in woman’s nautch-dress ogling with painted eyes and waving and wriggling like a young Bayadère.</p> <p class='c000'>There is much virtue in a nickname: at all events it shows the -<span class='pageno' id='Page_405'>405</span>direction whither the <i><span lang="la" xml:lang="la">aura popularis</span></i> sets. The organ of Christian +<span class='pageno' id='Page_405'>405</span>direction whither the <i><span lang="la">aura popularis</span></i> sets. The organ of Christian Chivalry is now universally known to Society as “The Gutter Gazette;” to the public as “The Purity-Severity Paper,” and the “Organ of the Social Pruriency Society,” and to its colleagues of the Press as “The @@ -15709,9 +15707,9 @@ appreciative and intelligent notices. My cordial thanks are likewise due <cite>Lincoln Gazette</cite> (October 10 and November 2, ’85, not to notice sundry minor articles): the articles will be reprinted almost entire because they have expressed my meaning as though it came from my own mouth. I -have quoted Mr. J. Addington Symonds <i><span lang="la" xml:lang="la">in extenso</span></i>: if England now possess +have quoted Mr. J. Addington Symonds <i><span lang="la">in extenso</span></i>: if England now possess a writer who can deliver an authoritative judgment on literary style it is this -<i><span lang="fr" xml:lang="fr">littérateur</span></i>. Of the journals which profess letters <cite>The Academy</cite> has ever +<i><span lang="fr">littérateur</span></i>. Of the journals which profess letters <cite>The Academy</cite> has ever been my friend and I have still the honour of corresponding with it: we are called “faddists” probably from our “fad” of signing our articles and thus enabling the criticised to criticise the critic.</p> @@ -15745,7 +15743,7 @@ a literal and unexcised translation of <cite>The Arabian Nights</cite>.</p> <p class='c000'>The writer is kind enough to pat me upon the back for “picturesque and fluent English” and to confess that I have successfully imitated the rhyming cadence of the original. But <cite>The Saturday</cite> would not be <cite>The -Saturday</cite> without carping criticism, wrong-headedness and the <i><span lang="la" xml:lang="la">culte</span></i> of the +Saturday</cite> without carping criticism, wrong-headedness and the <i><span lang="la">culte</span></i> of the commonplace, together with absolute and unworthy cruelty to weaker vessels. The reviewer denounces as “too conceited to be passed over without comment” the good old English “whenas” (for when, vol. ii. 130), @@ -15757,7 +15755,7 @@ sin of supplying him with “useful knowledge.” The important note (ii. 45) upon the normal English mispronunciation of the J in Jerusalem, Jesus, Jehovah, a corruption whose origin and history are unknown to so many and which was, doubtless, a surprise to this Son of King “We,” is -damned as “uninteresting to the reader of the <cite>Arabian Nights</cite>.” <i><span lang="fr" xml:lang="fr">En +damned as “uninteresting to the reader of the <cite>Arabian Nights</cite>.” <i><span lang="fr">En revanche</span></i>, three mistakes of mine (“p. 43” for “p. 45”) in vol. ii., index; “King Zahr Shah” for King Suleyman Shah (ii. 285) and the careless confusion of the Caliphs Al-Muntasir and Al-Mustansir (ii. 817, note i.) @@ -15771,7 +15769,7 @@ note he alludes to “Missionary Porter’s miserable Handbook.”</p> <p class='c000'>As Mr. Missionary Porter has never ceased to malign me, even in his last Edition of Murray’s “miserable Handbook,” a cento of Hibernian -blunders and hashed Bible, I have every reason to <i><span lang="fr" xml:lang="fr">lui rendre la pareille</span></i>.</p> +blunders and hashed Bible, I have every reason to <i><span lang="fr">lui rendre la pareille</span></i>.</p> <p class='c000'>The second article (March 27, ’86), treating of vol. iii., opens with one of those plagiaristic commonplaces, so dear to the soul of <cite>The Saturday</cite>, @@ -15783,7 +15781,7 @@ that the liberality with which this is everywhere offered is only to be equalled (he means ‘to be equalled only’) by the niggard reception at most times accorded to the munificent donation; in fact the very goodness of advice—given apparently militates against its due appreciation in (by?) -the recipient.” The critic then proceeds to fit his <i><span lang="la" xml:lang="la">ipse dixit</span></i> upon my case. +the recipient.” The critic then proceeds to fit his <i><span lang="la">ipse dixit</span></i> upon my case. The sense of the sentiment is the reverse of new: we find in <cite>The Spectator</cite> (No. dxii.), “There is nothing we receive with so much reluctance as good advice,” etc.; but Mr. <cite>Spectator</cite> writes good English and @@ -15813,18 +15811,18 @@ words Jonathan Scott’s editio princeps with engravings from pictures by Smirke and printed by Longmans in 1811 is confounded with the imperfect reprint by Messieurs Nimmo and Bain, in 1883; the illustrations being borrowed from M. Adolphe Lalauze, a French artist (nat. 1838), a master -of <i><span lang="fr" xml:lang="fr">eaux fortes</span></i>, who had studied in Northern Africa and who maroccanized -the <i><span lang="fr" xml:lang="fr">mise-en-scène</span></i> of “The Nights” with a marvellous contrast of white and +of <i><span lang="fr">eaux fortes</span></i>, who had studied in Northern Africa and who maroccanized +the <i><span lang="fr">mise-en-scène</span></i> of “The Nights” with a marvellous contrast of white and negro nudities. And such is the Solomon who fantastically complains that I have disdained to be enlightened by his “modest suggestions.” -<i><span lang="fr" xml:lang="fr">Au reste</span></i> the article is not bad simply because it borrows—again +<i><span lang="fr">Au reste</span></i> the article is not bad simply because it borrows—again Americanicè—all its matter from my book. At the tail-end, however, comes the normal sting: I am guilty of not explaining “Wuzú” (lesser ablution), “Ghusl” (greater ablution) and “Zakát” (legal alms which constitute a poor-rate) proving that the writer never read vol. iii. He confidently suggests replacing “Cafilah,” “by the better-known word <em>Caravan</em>,” as if it were my speciality (as it is his) to hunt-out commonplaces: -he grumbles about “interrogation-<i><span lang="fr" xml:lang="fr">points à l’Espagnole</span></i> upside-down” +he grumbles about “interrogation-<i><span lang="fr">points à l’Espagnole</span></i> upside-down” (¿) which still satisfies me as an excellent substitute to distinguish the common Q(uestion) from A(nswer); and he seriously congratulates me upon my discovering a typographical error on the fly-leaf.</p> @@ -15832,19 +15830,19 @@ me upon my discovering a typographical error on the fly-leaf.</p> <p class='c000'>No. iii. (August 14, ’86, handling vols. vi. vii. and viii.) is free from the opening pretensions and absurdities of No. ii. and it is made tolerably safe by the familiar action of scissors and paste. But—desinit in piscem—it -ends fishily; and we find, after saturnine fashion <i><span lang="la" xml:lang="la">in cauda venenum</span></i>. +ends fishily; and we find, after saturnine fashion <i><span lang="la">in cauda venenum</span></i>. It scolds me for telling the English public what it even now ignores, the properest way of cooking meat (à propos of kabábs) and it “trembles to receive vols. ix. and x. for truly (from a literary point of view, of course, we mean) there seems nothing of which the translator might not be -capable”—<i><span lang="fr" xml:lang="fr">capable de tout</span></i>, as said Voltaire of Habbakuk and another +capable”—<i><span lang="fr">capable de tout</span></i>, as said Voltaire of Habbakuk and another agnostic Frenchman of the Prophet Zerubbabel. This was indeed high praise considering the <em>Saturday’s</em> sympathy with and affection for the dead level, for the average man; but as an augury of ill it was a brutum fulmen. <span class='pageno' id='Page_409'>409</span>No. iv. (August 30, ’87) was, strange to say, in tone almost civil and ended with a touch simulating approval:—</p> -<p class='c012'>“The labours of a quarter of a century,” writes the translator in <cite><span lang="fr" xml:lang="fr">L’Envoi</span></cite>, are now +<p class='c012'>“The labours of a quarter of a century,” writes the translator in <cite><span lang="fr">L’Envoi</span></cite>, are now brought to a close, and certainly no one could have been found better suited by education and taste to the task of translating the ‘Nights’ than is the accomplished author of the ‘Pilgrimage to Mecca and Medina.’ His summing up of the contents and character @@ -15853,7 +15851,7 @@ analysis, and we cannot do better than conclude our notice with a paragraph that with wonderful effect the boundless imagination and variety of the picture that is conjured up before our eyes:—</p> -<p class='c012'>“Viewed as a <i><span lang="fr" xml:lang="fr">tout ensemble</span></i> in full and complete form, they are a drama of Eastern +<p class='c012'>“Viewed as a <i><span lang="fr">tout ensemble</span></i> in full and complete form, they are a drama of Eastern life, and a Dance of Death made sublime by faith and the highest emotions, by the certainty of expiation and the fulness of atoning equity, where virtue is victorious, vice is vanquished, and the ways of Allah are justified to man. They are a panorama which @@ -15873,8 +15871,8 @@ magic and the mournfulness, the bravery and the baseness of Oriental life are he <p class='c000'>And now, after the <cite>Saturday Review</cite> has condescended severely and sententiously to bepreach me, I must be permitted a trifling return in kind. As is declared by the French, an objectionable people which prefers -<i><span lang="fr" xml:lang="fr">la gloire</span></i> to “duty,” and even places “honour” before “honesty,” the -calling of the Fourth Estate is <i><span lang="fr" xml:lang="fr">un sacerdoce</span></i>, an Apostolate: it is a high +<i><span lang="fr">la gloire</span></i> to “duty,” and even places “honour” before “honesty,” the +calling of the Fourth Estate is <i><span lang="fr">un sacerdoce</span></i>, an Apostolate: it is a high and holy mission whose ends are the diffusion of Truth and Knowledge and the suppression of Ignorance and Falsehood. “Sacrilege,” with this profession, means the breaking of its two great commandments @@ -15884,7 +15882,7 @@ shall we say of a paper which, professedly established to “counteract the immorality of <cite>The Times</cite>,” adds to normal journalistic follies, offences and mistakes an utter absence of literary honour, systematic misrepresentation, malignity and absolute ruffianism? Let those who hold such language -exaggerated glance at my <i><span lang="fr" xml:lang="fr">pièce justicative</span></i>, the <em>Saturday’s</em> article (June 28, +exaggerated glance at my <i><span lang="fr">pièce justicative</span></i>, the <em>Saturday’s</em> article (June 28, 88) upon Mr. Hitchman’s “Biography of Sir Richard Burton.” No denizen of Grub Street in the coarse old day of British mob-savagery could have produced a more damning specimen of wilful falsehood, @@ -15951,12 +15949,12 @@ Nights. The original Arabic text which in the first thirteen tales latest (since Galland’s MS. in the Bibliothèque Nationale has been assigned to the early <span class='fss'>XIV</span>th) is highly composite: it does not disdain local terms, bye-words and allusions (some obsolete now and forgotten), and it -borrows indiscriminately from Persian (<i><span lang="la" xml:lang="la">e.g.</span></i> Sháhbandar), from Turkish +borrows indiscriminately from Persian (<i><span lang="la">e.g.</span></i> Sháhbandar), from Turkish (as Khátún) and from Sanscrit (for instance Brahman). As its equivalent, in vocabulary I could devise only a somewhat archaical English whose old-fashioned and sub-antique flavour would contrast with our modern and every-day speech, admitting at times even Latin and French terms, -such as <i><span lang="la" xml:lang="la">res scibilis</span></i> and <i><span lang="fr" xml:lang="fr">citrouille</span></i>. The mixture startled the critics and +such as <i><span lang="la">res scibilis</span></i> and <i><span lang="fr">citrouille</span></i>. The mixture startled the critics and carpers to whom its object had not been explained; but my conviction still remains that it represents, with much truth to nature, the motley suit of the Arabo-Egyptian. And it certainly serves one purpose, too @@ -15975,7 +15973,7 @@ disappointment, when a musical discord is demanded.</p> level generally assigned to it even in the days when Englishmen were in the habit of englishing every important or interesting work published on the continent of Europe. We cannot expect at this period of our literature -overmuch from a man who, as Messieurs Vizetelly assure their <i><span lang="fr" xml:lang="fr">clientèle</span></i>, +overmuch from a man who, as Messieurs Vizetelly assure their <i><span lang="fr">clientèle</span></i>, must produce a version for a poor £20. But at his best the traducteur while perfectly reproducing the matter and the manner of his original, works upon two lines. His prime and primary object is an honest and @@ -16027,7 +16025,7 @@ J. Addington Symonds pronounces the version to be executed with “peculiar literary vigour.” Mr. Swinburne is complimentary and even the <cite>Saturday</cite> deigns to declare “Captain Burton is certainly felicitous in the manner in which he has englished the picturesque lines of the -original.” But <i><span lang="fr" xml:lang="fr">le style est de l’homme</span></i>; and this is a matter upon which +original.” But <i><span lang="fr">le style est de l’homme</span></i>; and this is a matter upon which any and every educated man who writes honestly will form and express and retain his own opinion: there are not a few who loathe “Pickwick,” and who cannot relish <cite>Vanity Fair</cite>. So the <cite>Edinburgh Review</cite> No. 335 (pp. 174, @@ -16039,9 +16037,9 @@ finally shows the assurance to assert “Captain Burton has produced a version which is neither Arabic nor English, but which has at least the merit of being beautifully unreadable” (p. 182).</p> -<p class='c000'>It has been circulated widely enough by the Lane-Poole clique—<i><span lang="fr" xml:lang="fr">poules +<p class='c000'>It has been circulated widely enough by the Lane-Poole clique—<i><span lang="fr">poules mouillées</span></i> they are called by an Arabist friend—that I do not know Arabic. -Let me at once plead guilty to the charge, adding by way of <i><span lang="fr" xml:lang="fr">circonstance +Let me at once plead guilty to the charge, adding by way of <i><span lang="fr">circonstance atténuante</span></i> that I know none who does know or who can thoroughly know a tongue of which we may say as did honest Izaak Walton of other two crafts, “angling be so like the mathematics that it can never be fully learned.” @@ -16053,17 +16051,17 @@ Arabia to the Maghrab al-Aksá (western Mauritania), from Chaldæa in the north to southern Zanzibar, it numbers of potential vocabulary 1,200,000 words all of which may be, if they are not, used; and while they specify the finest shades of meaning, not a few of them, technically termed -“Zidd,” bear significations diametrically opposite, <i><span lang="la" xml:lang="la">e.g.</span></i>, “Maulá” = lord, +“Zidd,” bear significations diametrically opposite, <i><span lang="la">e.g.</span></i>, “Maulá” = lord, slave; and “’Ajúz” with 88 different meanings. Its literature, poetic, semi-poetic and prosaic, falls into three greater sections:—Ancient (The Suspendeds, the Kitáb al-Aghání and the Koran), Mediæval (Al-Mutanabbi, Al-Asm’ái, Abú Nowás and the poets of the Harunic cycle) and Moderns, of -whom not the least important (<i><span lang="la" xml:lang="la">e.g.</span></i> Yúsuf al-Yazají) are those of our own day. +whom not the least important (<i><span lang="la">e.g.</span></i> Yúsuf al-Yazají) are those of our own day. Throughout its vast domain there are local differences of terminology which render every dialect a study; and of these many are intimately connected with older families, as the Egyptian with Coptic and the Moorish with Berber. The purest speakers are still the Badawín who are often not understood by -the citizen-folk (<i><span lang="la" xml:lang="la">e.g.</span></i> of Cairo, Damascus and Baghdad) at whose gates they +the citizen-folk (<i><span lang="la">e.g.</span></i> of Cairo, Damascus and Baghdad) at whose gates they tent; and a few classes like the Banú Fahim of Al-Hijáz still converse sub-classically, ever and anon using the terminal vowels and the nunnation elsewhere obsolete. These wildlings, whose evening camp-fires are still @@ -16094,45 +16092,45 @@ and stories, riddles and satires, not forgetting those polyglot vocabularies so common in many parts of the Eastern world, notably in Sind and Afghánistán; and the departmental glossaries such as the many dealing with “Tasawwuf”—the Moslem form of Gnosticism. The excellent -lexicon of the late Professor Dozy, <cite><span lang="fr" xml:lang="fr">Supplément aux Dictionnaires Arabes</span></cite>, +lexicon of the late Professor Dozy, <cite><span lang="fr">Supplément aux Dictionnaires Arabes</span></cite>, par R. Dozy, Leyde: E. J. Brill, 1881, was a step in advance; but we -still lack additions like Baron Adolph Von Kremer’s <cite><span lang="de" xml:lang="de">Beitrage zur -Arabischen Lexicographie</span></cite> (<i><span lang="de" xml:lang="de">In commission bei Carl Gerold’s</span></i> Sohn, Wien, 1884.) -The French, as might be expected began early, <i><span lang="la" xml:lang="la">e.g.</span></i> M. Ruphy’s <i><span lang="fr" xml:lang="fr">Dictionnaire +still lack additions like Baron Adolph Von Kremer’s <cite><span lang="de">Beitrage zur +Arabischen Lexicographie</span></cite> (<i><span lang="de">In commission bei Carl Gerold’s</span></i> Sohn, Wien, 1884.) +The French, as might be expected began early, <i><span lang="la">e.g.</span></i> M. Ruphy’s <i><span lang="fr">Dictionnaire abrégé français-arabe, Paris, Imprimerie de la Republique, An 10</span></i>; they have done good work in Algiers and are now carrying it on in Tunis. -Of these we have Marcel, <cite><span lang="fr" xml:lang="fr">Vocabulaire</span></cite>, etc. (Paris, 1837); Bled de Braine -(Paris, 1846), who to his <cite><span lang="fr" xml:lang="fr">Cours Synthétique</span></cite> adds a study of Maroccan and -Egyptian; Professor Cherbonneau (Paris, 1854) <cite><span lang="fr" xml:lang="fr">Précis Historique</span></cite>, and -<cite><span lang="fr" xml:lang="fr">Dialogues</span></cite>, etc., (Alger, 1858); M. Gasselin (Paris, 1866) <cite><span lang="fr" xml:lang="fr">Dictionnaire -français-arabe</span></cite>; M. Brassier (Algiers, 1871) <cite><span lang="fr" xml:lang="fr">Dictionnaire pratique</span></cite> also -containing Algerine and Tunisian terms; General Parmentier (<cite><span lang="fr" xml:lang="fr">Vocabulaire +Of these we have Marcel, <cite><span lang="fr">Vocabulaire</span></cite>, etc. (Paris, 1837); Bled de Braine +(Paris, 1846), who to his <cite><span lang="fr">Cours Synthétique</span></cite> adds a study of Maroccan and +Egyptian; Professor Cherbonneau (Paris, 1854) <cite><span lang="fr">Précis Historique</span></cite>, and +<cite><span lang="fr">Dialogues</span></cite>, etc., (Alger, 1858); M. Gasselin (Paris, 1866) <cite><span lang="fr">Dictionnaire +français-arabe</span></cite>; M. Brassier (Algiers, 1871) <cite><span lang="fr">Dictionnaire pratique</span></cite> also +containing Algerine and Tunisian terms; General Parmentier (<cite><span lang="fr">Vocabulaire arabe-français des Principaux Termes de Geógraphie</span></cite>, etc.: Paris, rue -Antoine-Dubois, 1882); and, to mention no others, the <cite><span lang="fr" xml:lang="fr">Grammaire Arabe +Antoine-Dubois, 1882); and, to mention no others, the <cite><span lang="fr">Grammaire Arabe Vulgaire</span></cite> (Paris, 1824) of M. Caussin de Perceval (fils) has extended -far and wide. Berggren (Upsal, 1844) published his <cite><span lang="fr" xml:lang="fr">Guide Français-Arabe +far and wide. Berggren (Upsal, 1844) published his <cite><span lang="fr">Guide Français-Arabe des Voyageurs en Syrie et en Egypte</span></cite>. Rowland de Bussy printed -(Algiers, 1877) his <cite><span lang="fr" xml:lang="fr">Dialogues Français-Arabes</span></cite> in the Algerian dialect. Fr. +(Algiers, 1877) his <cite><span lang="fr">Dialogues Français-Arabes</span></cite> in the Algerian dialect. Fr. José de Lerchundi, a respected Missioner to Tangier has imitated and even -improved upon this in his <cite><span lang="es" xml:lang="es">Rudimentos del Arabe Vulgar</span></cite> (Madrid, +improved upon this in his <cite><span lang="es">Rudimentos del Arabe Vulgar</span></cite> (Madrid, Rivadeneyra, 1872); and his studies of the Maghrabi dialect are most -valuable. Dr. A. Socin produced his <cite><span lang="de" xml:lang="de">Arabische Sprichwörter</span></cite>, etc., +valuable. Dr. A. Socin produced his <cite><span lang="de">Arabische Sprichwörter</span></cite>, etc., (Tubingen, 1878), and the late Wilhelm Spitta-Bey, whose early death was so deeply lamented, left a grammar of Egyptian which would have been a model had the author brought to his task more knowledge of Coptic in -his <i><span lang="de" xml:lang="de">Grammatik des Arabischen vulgär dialektes von Ægypten, Leipzig</span></i>, 1870. +his <i><span lang="de">Grammatik des Arabischen vulgär dialektes von Ægypten, Leipzig</span></i>, 1870. Dr. Landberg published with Brill of Leyden and Maisonneuve, of Paris, 1883, a volume of Syrian Proverbs and promises some five others—No. 2, <span class='pageno' id='Page_415'>415</span>Damascus and the Haurán; No. 3, Kasrawán and the Nusayriyah; No. 4, Homs, Hamah and Halab (Aleppo), and No. 5, the Badawin of Syria. -It is evident that the process might be prolonged <i><span lang="la" xml:lang="la">ad infinitum</span></i> by a writer +It is evident that the process might be prolonged <i><span lang="la">ad infinitum</span></i> by a writer of whom I shall have something to say presently. M. Clément Huart (Jour. Asiat. Jan. ’83), has printed notes on the dialect of Damascus: Dr. C. Snouck Hurgronje published a collection of 77 proverbs and -idioms with lengthy notes in his <cite><span lang="de" xml:lang="de">Mehkanische Sprichwörter</span></cite>, etc. (Haag, +idioms with lengthy notes in his <cite><span lang="de">Mehkanische Sprichwörter</span></cite>, etc. (Haag, Martinus Nijhoff, 1886), after being expelled from Meccah by the Turkish -authorities who had discovered him only through a Parisian journal <cite><span lang="fr" xml:lang="fr">Le -Temps</span></cite> (see his <cite><span lang="nl" xml:lang="nl">Het Mekkanshe Feest, Leyden</span></cite>, 1880). For the lower Najd +authorities who had discovered him only through a Parisian journal <cite><span lang="fr">Le +Temps</span></cite> (see his <cite><span lang="nl">Het Mekkanshe Feest, Leyden</span></cite>, 1880). For the lower Najd and upper Hijaz we have the glossary of Arabic words ably edited by Prof. M. J. de Goeje in Mr. Charles M. Doughty’s valuable and fantastic “Arabia Deserta” (ii. 542–690: see <cite>The Academy</cite>, July 28th, ’88). Thus @@ -16212,14 +16210,14 @@ Sprichwörter etc. p. 1) “Dr. Landberg” and by himself “Doctor Count Carlo Landberg” procured me the surprise of the following communication. I quote it in full because it is the only uncourteous attempt at correspondence upon the subject of The Nights which has hitherto been -forced upon me. In his introduction (p. xx.) to the Syrian <i><span lang="fr" xml:lang="fr">Proverbes et +forced upon me. In his introduction (p. xx.) to the Syrian <i><span lang="fr">Proverbes et Dictons</span></i> Doctor Count Landberg was pleased to criticise, with less than -<span class='pageno' id='Page_417'>417</span>his usual knowledge, my study entitled “<span lang="la" xml:lang="la">Proverbia Communia Syriaca</span>” +<span class='pageno' id='Page_417'>417</span>his usual knowledge, my study entitled “<span lang="la">Proverbia Communia Syriaca</span>” (Unexplored Syria i. 264–294). These 187 “dictes” were taken mainly from a MS. collection by one Hanná Misk, ex-dragoman of the British Consulate, (Damascus), a little recueil for private use such as would be made by a -Syro-Christian <i><span lang="fr" xml:lang="fr">bourgeois</span></i>. Hereupon the critic absurdly asserted that the -translator <i><span lang="fr" xml:lang="fr">a voulu s’occuper de la langue classique au lieu de se faire * * * +Syro-Christian <i><span lang="fr">bourgeois</span></i>. Hereupon the critic absurdly asserted that the +translator <i><span lang="fr">a voulu s’occuper de la langue classique au lieu de se faire * * * l’interprète fidèle de celle du peuple</span></i>. My reply was (The Nights, vol. viii. 148) that, as I was treating of proverbs familiar to the better educated order of citizens, his critique was not to the point; and this brought down upon @@ -16229,7 +16227,7 @@ initials blazing with or, gules and azure.</p> <div class='lg-container-r c002'> <div class='linegroup'> <div class='group'> - <div class='line'><span lang="fr" xml:lang="fr"><span class='sc'>Paris</span>, le <em>24 Févr., 1888</em>.</span></div> + <div class='line'><span lang="fr"><span class='sc'>Paris</span>, le <em>24 Févr., 1888</em>.</span></div> </div> </div> </div> @@ -16237,32 +16235,32 @@ initials blazing with or, gules and azure.</p> <div class='lg-container-l c002'> <div class='linegroup'> <div class='group'> - <div class='line'><span lang="fr" xml:lang="fr">Monsieur,</span></div> + <div class='line'><span lang="fr">Monsieur,</span></div> </div> </div> </div> -<p class='c012'><span lang="fr" xml:lang="fr">J’ai l’honneur de vous adresser 2 fascicules de mes <cite>Critica Arabica</cite>. Dans le -vol. viii. p. 48 de votre traduction de 1001 Nuits vous avez une note qui me regard (<i><span lang="la" xml:lang="la">sic</span></i>). +<p class='c012'><span lang="fr">J’ai l’honneur de vous adresser 2 fascicules de mes <cite>Critica Arabica</cite>. Dans le +vol. viii. p. 48 de votre traduction de 1001 Nuits vous avez une note qui me regard (<i><span lang="la">sic</span></i>). Vous y dites que je ne suis pas “Arabist.” Ce n’est pas votre jugement qui m’impressionne, car vous n’êtes nullement à même de me juger. Votre article contient, comme tout ce que vous avez écrit dans le domaine de la langue arabe, des <em>bévues</em>. C’est vous qui n’êtes pas arabisant: cela est bien connu et reconnu, et nous ne nous donnons pas même la peine de relever toutes les innombrables erreurs dont vos publications tourmillent. -Quant à <span lang="ar" xml:lang="ar" dir="rtl">ليت</span> vous êtes encore en erreur. Mon étymologie est acceptée par tout le +Quant à <span lang="ar" dir="rtl">ليت</span> vous êtes encore en erreur. Mon étymologie est acceptée par tout le monde, et je vous renvoie à Fleischer, Kleinre Schriften, p. 468, Leipzig. 1885, où vous trouverez l’instruction nécessaire. Le dilettantism qui se trahit dans tout ce que vous écrivez vous fait faire de telles erreurs. Nous autres arabisants et professo (?) nous ne vous avons jamais et nous ne vous pouvons jamais considérer comme arabisant. Voila ma -réponse à votre note.</span> <span lang="ar" xml:lang="ar" dir="rtl">والسلام</span></p> +réponse à votre note.</span> <span lang="ar" dir="rtl">والسلام</span></p> <div class='lg-container-r c002'> <div class='linegroup'> <div class='group'> - <div class='line in8'><span lang="fr" xml:lang="fr">Agréez, Monsieur,</span></div> - <div class='line'><span lang="fr" xml:lang="fr">l’expression de mes sentiments distingués,</span></div> - <div class='line in28'><span lang="fr" xml:lang="fr"><span class='sc'>Comte Landberg</span>,</span></div> - <div class='line in40'><span lang="fr" xml:lang="fr">Dr.-ès-lettres.</span></div> + <div class='line in8'><span lang="fr">Agréez, Monsieur,</span></div> + <div class='line'><span lang="fr">l’expression de mes sentiments distingués,</span></div> + <div class='line in28'><span lang="fr"><span class='sc'>Comte Landberg</span>,</span></div> + <div class='line in40'><span lang="fr">Dr.-ès-lettres.</span></div> </div> </div> </div> @@ -16277,7 +16275,7 @@ réponse à votre note.</span> <span lang="ar" xml:lang="ar" dir="rtl">والس who are fond of remarking that the period is one of literary appreciation rather than of original production; that is, contemporary reviewers, critics and monograph-writers are more important than “makers” in verse or in -prose. In fact it is their <i><span lang="la" xml:lang="la">aurea ætas</span></i>. I reply “Virgin ore, no!” on the +prose. In fact it is their <i><span lang="la">aurea ætas</span></i>. I reply “Virgin ore, no!” on the whole mixed metal some noble, much ignoble; a little gold, more silver and an abundance of brass, lead and dross. There is the criticism of Sainte-Beuve, <span class='pageno' id='Page_418'>418</span>of the late Matthew Arnold and of Swinburne; there is also the @@ -16324,8 +16322,8 @@ The decline and fall is well expressed in the old lines:—</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>“<span lang="la" xml:lang="la">Non est sanctior quod laudaris:</span></div> - <div class='line'><span lang="la" xml:lang="la">Non est vilior si vituperaris.</span>”</div> + <div class='line'>“<span lang="la">Non est sanctior quod laudaris:</span></div> + <div class='line'><span lang="la">Non est vilior si vituperaris.</span>”</div> </div> </div> </div> @@ -16397,7 +16395,7 @@ disturbed when their nest-egg was threatened by an intruding hand.</p> The Arabian Nights Entertainments which they held in hand as a rotten borough. The “Uncle and Master,” Mr. Edward William Lane, eponymous hero of the house, had re-translated certain choice specimens of the -<cite><span lang="fr" xml:lang="fr">Recueil</span></cite> and the “nephews of their uncle” resolved to make a private +<cite><span lang="fr">Recueil</span></cite> and the “nephews of their uncle” resolved to make a private gold-mine thereof. The book came out in monthly parts at half-a-crown (1839–41), and when offered for sale in 3 vols. royal 8vo, the edition of 5,000 hung fire at first until the high price (£3. 3s.) was reduced to @@ -16407,11 +16405,11 @@ although here and there some “old Tory” grumbled that new-fangled words (as Wezeer, Kádee and Jinnee) had taken the places of his childhood’s pets, the Vizier, the Cadi, and the Genie, none complained of the workmanship for the all-sufficient reason that naught better was then -known or could be wanted. Its <i><span lang="fr" xml:lang="fr">succès de salon</span></i> was greatly indebted +known or could be wanted. Its <i><span lang="fr">succès de salon</span></i> was greatly indebted to the “many hundred engravings on wood, from original designs by William Harvey”; with a host of quaint and curious Arabesques, Cufic -inscriptions, vignettes, head-pieces and <i><span lang="fr" xml:lang="fr">culs-de-lampes</span></i>. These, with the -exception of sundry minor accessories,<a id='r448' /><a href='#f448' class='c011'><sup>[448]</sup></a> were excellent and showed for +inscriptions, vignettes, head-pieces and <i><span lang="fr">culs-de-lampes</span></i>. These, with the +exception of sundry minor accessories,<a id='r448' href='#f448' class='c011'><sup>[448]</sup></a> were excellent and showed for <span class='pageno' id='Page_421'>421</span>the first time the realistic East and not the absurdities drawn from the depths of artistical ignorance and self-consciousness—those of Smirke, Deveria, Chasselot and Co., not to speak of the horrors of the De Sacy @@ -16479,7 +16477,7 @@ by paragraph, and the greater part of the thirty-three pages refers more or less directly to myself. To begin with the beginning, it caused me and many others some surprise to see the “Thousand Nights and a Night” expelled the initial list of thirteen items, as if it were held unfit for -mention. <i><span lang="fr" xml:lang="fr">Cet article est principalement une diatribe contre l’ouvrage de +mention. <i><span lang="fr">Cet article est principalement une diatribe contre l’ouvrage de Sir Richard Burton, et dans le libre cet ouvrage n’est même pas mentionné</span></i>, writes my French friend. This proceeding was a fair specimen of “that impartiality which every reviewer is supposed to possess.” But the @@ -16500,7 +16498,7 @@ in Galland (De Sacy edit. vol. i. 414) with the same in Mr. Payne’s Frenchman permitted himself to take with the Arabic”: had he troubled himself to collate my version (i. 290–291), which is made fuller by the Breslau Edit. (ii. 190), he would have found that the Frenchman, as -was his wont, abridged rather than amplified;<a id='r449' /><a href='#f449' class='c011'><sup>[449]</sup></a> although, when the +was his wont, abridged rather than amplified;<a id='r449' href='#f449' class='c011'><sup>[449]</sup></a> although, when the original permitted exact translation, he could be literal enough. And what doubt, may I enquire, can we have concerning “The Sleeper Awakened” (Lane, ii. 351–376), or, as I call it, “The Sleeper and the @@ -16517,7 +16515,7 @@ containing both these bones of long and vain contention. See Foreword to my Suppl. vol. iii. pp. viii.–xi., and Mr. W. F. Kirby’s interesting notice of M. Zotenberg’s epoch-making booklet (vol. vi. p. 35).</p> -<p class='c000'>“The first English edition was published (<i><span lang="la" xml:lang="la">pace</span></i> Lowndes) within eight +<p class='c000'>“The first English edition was published (<i><span lang="la">pace</span></i> Lowndes) within eight years of Galland’s” (p. 170) states a mere error. The second part of Galland (6 vols. 12mo) was not issued till 1717, or two years after the translator’s death. Of the English editio princeps the critic tells nothing, nor indeed @@ -16528,7 +16526,7 @@ Jacques Cazotte, one of the most upright and virtuous of men who ever graced the ranks of literature, I have disposed in the Foreword to my Supplemental vol. vi. “This edition (Scott’s) was tastefully reprinted by Messrs. Nimmo and Bain in four volumes in 1883” (p. 170). -But why is the reader not warned that the <i><span lang="fr" xml:lang="fr">eaux fortes</span></i> are by Lalauze +But why is the reader not warned that the <i><span lang="fr">eaux fortes</span></i> are by Lalauze (see suprà, p. 408), 19 in number, and taken from the 21 illustrations in MM. Jouaust’s edit. of Galland with preface by J. Janin? Why also did the critic not inform us that Scott’s sixth volume, the only original part of @@ -16596,7 +16594,7 @@ The Tale of Harun al-Rashid and Abu Hasan of Oman (pp. 19, vol. ix. 188–207) is certainly not omitted by dictations of delicacy, nor is it true of the parts omitted in general that “none could be purified without being destroyed.” As my French friend remarks, “Few parts are so plain-spoken -as the introduction, <i><span lang="fr" xml:lang="fr">le cadre de l’ouvrage</span></i>, yet M. Lane was not deterred by +as the introduction, <i><span lang="fr">le cadre de l’ouvrage</span></i>, yet M. Lane was not deterred by such situation.” And lastly we have, amongst the uncalled-for excisions, King Jali’ad of Hind, etc. (pp. 102, vol. ix. 32–134). The sum represents a grand total of 701 pages, while not a few of the notes are filled with @@ -16614,9 +16612,9 @@ as any other version,’ they perhaps mean a third as much again” (p. 173). half and by far the more characteristic half of the Arabian Nights, but Captain Burton has a talent for exaggeration, and for ‘characteristic’ we should read ‘unclean.’ It is natural that he should make the most of -such omissions, since they form the <i><span lang="fr" xml:lang="fr">raison d’être</span></i> of his own translation; but +such omissions, since they form the <i><span lang="fr">raison d’être</span></i> of his own translation; but he has widely overshot the mark, and the public may rest assured that the -tales omitted from the standard version (<span lang="la" xml:lang="la">proh pudor!</span>) are of very slight +tales omitted from the standard version (<span lang="la">proh pudor!</span>) are of very slight importance in comparison with the tales included in it” (p. 173).</p> <p class='c000'>What a mass of false statement!</p> @@ -16645,7 +16643,7 @@ from The Nights. Thus the grand total is represented by 106½ tales, and the reader will note the difference between 106½ and the diligent and accurate reviewer’s “not much more than two hundred.” In my version the primary tales amount to 171; the secondaries, &c., to 96 and the total to -267, while Mr. Payne has 266.<a id='r450' /><a href='#f450' class='c011'><sup>[450]</sup></a> And these the critic swells to “over four +267, while Mr. Payne has 266.<a id='r450' href='#f450' class='c011'><sup>[450]</sup></a> And these the critic swells to “over four hundred!” Thus I have more than double the number of pages in Lane’s text (allowing the difference between his 38 lines to an oft-broken page and my 41) and nearly two and a-half tales to his one, and therefore I do @@ -16689,10 +16687,10 @@ futility of research as opposed to “good old English breadth and suggestiveness of treatment.” And the consequence has been a “continuation” which serves as a standard whereby to measure the excellence of the original work and the woful falling-off and deficiencies of the sequel—the -latter retaining of the former naught save the covers.<a id='r451' /><a href='#f451' class='c011'><sup>[451]</sup></a></p> +latter retaining of the former naught save the covers.<a id='r451' href='#f451' class='c011'><sup>[451]</sup></a></p> <p class='c000'><span class='pageno' id='Page_428'>428</span>Of Mr. Lane’s Notes I have ever spoken highly: they are excellent and -marvellously misplaced—<i><span lang="la" xml:lang="la">non erat his locus</span></i>. The text of a story-book is too +marvellously misplaced—<i><span lang="la">non erat his locus</span></i>. The text of a story-book is too frail to bear so ponderous a burden of classical Arabian lore, and the annotations injure the symmetry of the book as a work of art. They begin with excessive prolixity: in the Introduction these studies fill @@ -16703,7 +16701,7 @@ pp. 20: 35. Then they become, under the publisher’s protest, beautifully disquisitions, “On the initial Moslem formula,” “On the Wickedness of Women,” “On Fate and Destiny,” “On Arabian Cosmogony,” “On Slaves,” “On Magic,” “On the Two Grand Festivals,” all these being -appended to the Introduction and the first chapter, are mere <i><span lang="fr" xml:lang="fr">hors d’œuvres</span></i>: +appended to the Introduction and the first chapter, are mere <i><span lang="fr">hors d’œuvres</span></i>: such “copy” should have been reserved for another edition of “The Modern Egyptians.” The substitution of chapters for Nights was perverse and ill-judged as it could be; but it appears venial compared with @@ -16737,8 +16735,8 @@ of “respectability;” and the classical series, an Arabian “Pilpay,” enti to notice the failure most injurious to the work which destroyed in it half the “spirit of the East.” Mr. Lane had no gift of verse or rhyme: he must have known that the ten thousand lines of the original Nights formed -a striking and necessary contrast with the narrative part, acting as <i><span lang="it" xml:lang="it">aria</span></i> to -<i><span lang="it" xml:lang="it">recitativo</span></i>. Yet he rendered them only in the baldest and most prosaic +a striking and necessary contrast with the narrative part, acting as <i><span lang="it">aria</span></i> to +<i><span lang="it">recitativo</span></i>. Yet he rendered them only in the baldest and most prosaic of English without even the balanced style of the French translations. He can be excused only for one consideration—bad prose is not so bad as bad verse.</p> @@ -16778,7 +16776,7 @@ part which makes the Villon version as superior to Lane’s as virgin gold to German silver, the critique offers only three inadequate specimens specially chosen and accompanied with a growl that “the verse is nothing remarkable” (p. 177) and that the author is sometimes “led into extreme -liberties with the original” (<i><span lang="la" xml:lang="la">ibid.</span></i>). Not a word of praise for mastering +liberties with the original” (<i><span lang="la">ibid.</span></i>). Not a word of praise for mastering the prodigious difficulties of the monorhyme!</p> <p class='c000'>But—and there is a remarkable power in this particle—Mr. Payne’s @@ -16796,13 +16794,13 @@ such as “kaze” and “swive,” equally ignored by the “gutter” and by “Billingsgate”: he also omitted an offensive line whenever it did not occur in all the texts and could honestly be left untranslated. But the unfact is stated for a purpose: here the Reviewer mounts the high horse -and poses as the Magister Morum <i><span lang="la" xml:lang="la">per excellentiam</span></i>. The Battle of the -Books has often been fought, the crude text <i><span lang="la" xml:lang="la">versus</span></i> the bowdlerised and +and poses as the Magister Morum <i><span lang="la">per excellentiam</span></i>. The Battle of the +Books has often been fought, the crude text <i><span lang="la">versus</span></i> the bowdlerised and the expurgated; and our critic can contribute to the great fray only the merest platitudes. “There is an old and trusty saying that ‘evil communications corrupt good manners,’ and it is a well-known fact that the -discussion (?) and reading of depraved literature leads (<i><span lang="la" xml:lang="la">sic</span></i>) infallibly to the -depravation of the reader’s mind” (p. 179).<a id='r452' /><a href='#f452' class='c011'><sup>[452]</sup></a> I should say that the +discussion (?) and reading of depraved literature leads (<i><span lang="la">sic</span></i>) infallibly to the +depravation of the reader’s mind” (p. 179).<a id='r452' href='#f452' class='c011'><sup>[452]</sup></a> I should say that the childish indecencies and the unnatural vice of the original cannot deprave any mind save that which is perfectly prepared to be depraved; the former would provoke only curiosity and amusement to see bearded men @@ -16812,7 +16810,7 @@ in rut to have aught of passion excited by either. And most inept is the conclusion, “So long as Mr. Payne’s translation remains defiled by words, sentences, and whole paragraphs descriptive of coarse and often horribly depraved sensuality, it can never stand beside Lane’s, which still remains -the standard version of the Arabian Nights” (p. 179.) <i><span lang="it" xml:lang="it">Altro!</span></i> No one +the standard version of the Arabian Nights” (p. 179.) <i><span lang="it">Altro!</span></i> No one knows better than the clique that Lane, after an artificially prolonged life of some half-century, has at last been weighed in the balance and been found wanting; that he is dying that second death which awaits the @@ -16854,16 +16852,16 @@ which Captain Burton’s version is peculiarly strong” (p. 180). So in return for the severe labour of collating the four printed texts and of supplying the palpable omissions, which by turns disfigure each and every of the quartette, thus producing a complete copy of the Recueil, I gain -nothing but blame. My French friend writes to me: <i><span lang="fr" xml:lang="fr">Lorsqu’il s’agit d’établir +nothing but blame. My French friend writes to me: <i><span lang="fr">Lorsqu’il s’agit d’établir un texte d’après différents manuscrits, il est certain qu’il faut prendre pour base une-seule redaction. Mais il n’est pas de même d’une traduction. Il est conforme aux règles de la saine critique littéraire, de suivre tous les textes.</span></i> Lane, I repeat, contented himself with the imperfect Bulak text while Payne and I preferred the Macnaghten Edition which, says the Reviewer, with a futile falsehood all his own, is “really only a revised form of the -Cairo text”<a id='r453' /><a href='#f453' class='c011'><sup>[453]</sup></a> (<i><span lang="la" xml:lang="la">ibid.</span></i>). He concludes, making me his rival in ignorance, +Cairo text”<a id='r453' href='#f453' class='c011'><sup>[453]</sup></a> (<i><span lang="la">ibid.</span></i>). He concludes, making me his rival in ignorance, <span class='pageno' id='Page_433'>433</span>that I am unacquainted with the history of the MS. from which the four-volume -Calcutta Edition was printed (<i><span lang="la" xml:lang="la">ibid.</span></i>). I should indeed be thankful to +Calcutta Edition was printed (<i><span lang="la">ibid.</span></i>). I should indeed be thankful to him if he could inform me of its ultimate fate: it has been traced by me to the Messieurs Allen and I have vainly consulted Mr. Johnston who carries on the business under the name of that now defunct house. The @@ -16871,7 +16869,7 @@ MS. has clean disappeared.</p> <p class='c000'>“On the other hand he (Captain Burton) sometimes omits passages which he considers (!) tautological and thereby deprives his version of -the merit of completeness (<i><span lang="la" xml:lang="la">e.g.</span></i> vol. v. p. 327). It is needless to remark +the merit of completeness (<i><span lang="la">e.g.</span></i> vol. v. p. 327). It is needless to remark that this uncertainty about the text destroys the scholarly value of the translation” (p. 180). The scribe characteristically forgets to add that I have invariably noted these excised passages which are always the merest @@ -16890,8 +16888,8 @@ literal and satisfactory meaning he has already given, by a synonym or a homonym in no way so sufficient or so satisfactory. He charges me with rendering “<em>Siyar</em>, which means ‘doings,’ by ‘works and words’”; little knowing that the veteran Orientalist, M. Joseph Derenbourgh (p. 98, -<i><span lang="la" xml:lang="la">Johannes de Capua, Directorium</span></i>, etc.,) renders “Akhlák-í wa Síratí” -(sing. of Siyar) by <i><span lang="fr" xml:lang="fr">caractère et conduite</span></i>, the latter consisting of deeds and +<i><span lang="la">Johannes de Capua, Directorium</span></i>, etc.,) renders “Akhlák-í wa Síratí” +(sing. of Siyar) by <i><span lang="fr">caractère et conduite</span></i>, the latter consisting of deeds and speech. He objects to “Kabir” (lit. = old) being turned into <em>very</em> old; yet this would be its true sense were the Ráwí or story-teller to lay stress and emphasis upon the word, as here I suppose him to have done. But @@ -16912,7 +16910,7 @@ an ancient work such as Mr. Gibb’s Aucassin and Nicholete (I quote <span class='pageno' id='Page_434'>434</span>but one in a dozen) to borrow the charm of antiquity by imitating the nervous and expressive language of the pre-Elizabethans and Shakespeareans. Let him compare any single page of Mr. Payne with Messieurs -Torrens and Lane and he will find that the difference <i><span lang="fr" xml:lang="fr">saute aux yeux</span></i>. +Torrens and Lane and he will find that the difference <i><span lang="fr">saute aux yeux</span></i>. But a purist who objects so forcibly to archaism and archaicism should avoid such terms as “whilom Persian Secretary” (p. 170); as anthophobia, which he is compelled to explain by “dread of selecting only what is @@ -16965,7 +16963,7 @@ the <cite>Edinburgh</cite> considered the reproduction of the original manner au save a success. I care only to satisfy those whose judgment is satisfactory: “the abuse and contempt of ignorant writers hurts me very little” as Darwin says (iii. 88), and we all hold with Don Quixote that, -<i><span lang="es" xml:lang="es">es mejor ser loado de los pocos sabios, que burlado de los muchos necios</span></i>.</p> +<i><span lang="es">es mejor ser loado de los pocos sabios, que burlado de los muchos necios</span></i>.</p> <p class='c000'>“This amusement (of reproducing the Saj’a) maybe carried to any length (how?), and we do not see why Captain Burton neglects the metre @@ -16976,7 +16974,7 @@ chiefly because I do not care to “caper in fetters,” as said Drummond of Hawthornden; and, secondly, because many of them are unfamiliar and consequently unpleasant to English ears. The exceptions are mostly two, the Rajaz (Anapæsts and Iambs, Terminal Essay, x. 294), and the -Tawíl or long measure (<i><span lang="la" xml:lang="la">ibid.</span></i> pp. 282, 296), which Mr. Lyall (Translations +Tawíl or long measure (<i><span lang="la">ibid.</span></i> pp. 282, 296), which Mr. Lyall (Translations of Ancient Arab. Poetry, p. xlix.) compares with “Abt Vogler,”</p> <div class='lg-container-b c002'> @@ -17027,7 +17025,7 @@ copy of the original.</p> which this “decent gentleman,” as we suppose this critic would entitle himself (p. 185) finds a fair channel of discharge for vituperative rhetoric. But before entering upon this subject I must be allowed to -repeat a twice-told tale and once more to give the <i><span lang="fr" xml:lang="fr">raison d’être</span></i> of my long +repeat a twice-told tale and once more to give the <i><span lang="fr">raison d’être</span></i> of my long labour. When a friend asked me point-blank why I was bringing out my translation so soon after another and a most scholarly version, my reply was as follows:—“Sundry students of Orientalism assure me that they @@ -17042,9 +17040,9 @@ showing the world what he has remained and how he has survived to this day, while we Westerns have progressed in culture and refinement. Above all things give us the naïve and plain-spoken language of the original—such a contrast with the English of our times—and show us, by -the side of these <i><span lang="fr" xml:lang="fr">enfantillages</span></i>, the accumulated wit and wisdom, life-knowledge +the side of these <i><span lang="fr">enfantillages</span></i>, the accumulated wit and wisdom, life-knowledge and experience of an old-world race. We want also the -<i><span lang="fr" xml:lang="fr">technique</span></i> of the Recueil, its division into nights, its monorhyme, in fact +<i><span lang="fr">technique</span></i> of the Recueil, its division into nights, its monorhyme, in fact everything that gives it cachet and character.” Now I could satisfy the longing, which is legitimate enough, only by annotation, by a running commentary, as it were, enabling the student to read between the lines @@ -17059,7 +17057,7 @@ rampant, but not the less I held it my duty to translate the text word for <span class='pageno' id='Page_437'>437</span>word, instead of garbling it and mangling it by perversion and castration. My rendering (I promised) would be something novel, wholly different from all other versions, and it would leave very little for any future -interpreter.<a id='r454' /><a href='#f454' class='c011'><sup>[454]</sup></a></p> +interpreter.<a id='r454' href='#f454' class='c011'><sup>[454]</sup></a></p> <p class='c000'>And I resolved that, in case of the spiteful philanthropy and the rabid pornophobic suggestion of certain ornaments of the Home-Press @@ -17084,7 +17082,7 @@ midge!</p> <p class='c000'>But I had another object while making the notes a Repertory of Eastern knowledge in its esoteric form (Foreword p. xix). Having failed -to free the Anthropological Society from the fetters of <i><span lang="fr" xml:lang="fr">mauvaise honte</span></i> and +to free the Anthropological Society from the fetters of <i><span lang="fr">mauvaise honte</span></i> and the mock-modesty which compels travellers and ethnological students to keep silence concerning one side of human nature (and that side the most interesting to mankind), I proposed to supply the want in these pages. @@ -17107,12 +17105,12 @@ the squeamishness of an age which is by no means purer or more virtuous than its ruder predecessors, has ended in trenching upon the ridiculous. Let us see what the modern English woman and her Anglo-American sister have become under the working of a mock-modesty which too often -acts cloak to real <i><span lang="fr" xml:lang="fr">dévergondage</span></i>; and how Respectability unmakes what +acts cloak to real <i><span lang="fr">dévergondage</span></i>; and how Respectability unmakes what Nature made. She has feet but no “toes”; ankles but no “calves”; knees but no “thighs”; a stomach but no “belly” nor “bowels”; a heart but no “bladder” nor “groin”; a liver and no “kidneys”; hips and no “haunches”; a bust and nor “backside” nor “buttocks”: in fact, she -is a <span lang="la" xml:lang="la">monstrum</span>, a figure fit only to frighten the crows.</p> +is a <span lang="la">monstrum</span>, a figure fit only to frighten the crows.</p> <p class='c000'>But the <cite>Edinburgh</cite> knows nothing of these things, and the “decent gentleman,” like the lady who doth protest overmuch, persistently fixes @@ -17121,9 +17119,9 @@ ever gathered such an appalling collection of degrading customs and statistics of vice as is contained in Captain Burton’s translation of the ‘Arabian Nights’” (p. 185). He finds in the case of Mr. Payne, like myself, “no adequate justification for flooding the world (!) with an ocean -of filth” (<i><span lang="la" xml:lang="la">ibid.</span></i>) showing that he also can be (as said the past-master of catchwords, -the <i><span lang="la" xml:lang="la">primus verborum artifex</span></i>) “an interested rhetorician inebriated -with the exuberance of his own verbosity.” But <i><span lang="la" xml:lang="la">audi alteram partem</span></i>—my +of filth” (<i><span lang="la">ibid.</span></i>) showing that he also can be (as said the past-master of catchwords, +the <i><span lang="la">primus verborum artifex</span></i>) “an interested rhetorician inebriated +with the exuberance of his own verbosity.” But <i><span lang="la">audi alteram partem</span></i>—my view of the question. I have no apology to make for the details offered to the students of Moslem usages and customs, who will find in them much to learn and more to suggest the necessity of learning. On no wise ashamed am @@ -17164,7 +17162,7 @@ sight.</p> <p class='c000'>“Captain Burton’s experience in the East seems to have obliterated any (all?) sentiments of chivalry, for he is never weary of recording disparaging estimates of women, and apparently delights in discovering -evidence of ‘feminine devilry’” (p. 184). This <i><span lang="la" xml:lang="la">argumentum ad feminam</span></i> +evidence of ‘feminine devilry’” (p. 184). This <i><span lang="la">argumentum ad feminam</span></i> is sharpish practice, much after the manner of the Christian “Fathers of the Church” who, themselves vehemently doubting the existence of souls non-masculine, falsely and foolishly ascribed the theory and its consequences @@ -17194,7 +17192,7 @@ and Sind after the conquest by Sir Charles Napier.</p> D’Herbelot for his information” (p. 184). This silly skit at the two great French Orientalists, D’Herbelot and Galland, is indeed worthy of a clique which, puff and struggle however much it will, can never do a tithe of the -good work found in the <i><span lang="fr" xml:lang="fr">Bibliothèque Orientale</span></i>. The book was issued in +good work found in the <i><span lang="fr">Bibliothèque Orientale</span></i>. The book was issued in an unfinished state; in many points it has been superseded, during its life of a century and a half, by modern studies, but it is still a mine of facts, and a revised edition would be a boon to students. Again, I have consulted @@ -17205,7 +17203,7 @@ upon like black letter in Europe. But Semitic epigraphy is only now entering upon its second stage of study, the first being mere tentative ignorance: about 80 years ago the illustrious De Sacy proved, in a learned memoir, the non-existence of letters in Arabia before the days of -Mohammed. But Palmer,<a id='r455' /><a href='#f455' class='c011'><sup>[455]</sup></a> Halevy, Robertson Smith, Doughty and Euting +Mohammed. But Palmer,<a id='r455' href='#f455' class='c011'><sup>[455]</sup></a> Halevy, Robertson Smith, Doughty and Euting have changed all that, and Herr Eduard Glaser of Prague is now bringing back from Sana’á some 390 Sabæan epigraphs—a mass of new-old literature.</p> @@ -17232,18 +17230,18 @@ Antoine Galland, sometime of the French embassy at Constantinople, but then professor at the Collège de France, presented the world with the contents of an Arab Manuscript which he had brought from Syria, and which bore the title of ‘The Thousand Nights and One Night’” (p. 167), -thus ignoring the famous <cite><span lang="fr" xml:lang="fr">Il a fallu le faire venir de Syrie</span></cite>. At that time +thus ignoring the famous <cite><span lang="fr">Il a fallu le faire venir de Syrie</span></cite>. At that time (1704) Galland was still at Caen in the employ of “L’intendant Fouquet”; and he brought with him no MS., as he himself expressly assures us in Preface to his first volume. Here are two telling mistakes in one page, and in the next (p. 168) we find “As a professed translation Galland’s -‘<span lang="fr" xml:lang="fr">Mille et une Nuits</span>’ (N.B. the Frenchman always wrote <cite><span lang="fr" xml:lang="fr">Mille et une -Nuit</span></cite>,)<a id='r456' /><a href='#f456' class='c011'><sup>[456]</sup></a> is an audacious fraud.” It requires something more than +‘<span lang="fr">Mille et une Nuits</span>’ (N.B. the Frenchman always wrote <cite><span lang="fr">Mille et une +Nuit</span></cite>,)<a id='r456' href='#f456' class='c011'><sup>[456]</sup></a> is an audacious fraud.” It requires something more than “audacity” to offer such misstatement even in the pages of the <cite>Edinburgh</cite>, and can anything be falser than to declare “the whole of the last fourteen tales have nothing whatever to do with the ‘Nights’”?</p> -<p class='c000'>These <i><span lang="fr" xml:lang="fr">bévues</span></i>, which give us the fairest measure for the Reviewer’s +<p class='c000'>These <i><span lang="fr">bévues</span></i>, which give us the fairest measure for the Reviewer’s competence to review, are followed (p. 189) by a series of obsolete assertions. “The highest authority on this point (the date) is the late Mr. Lane, who states his unqualified conviction that the tales represent @@ -17262,12 +17260,12 @@ to inspect the three volumes in question which are still in the Bibliothèque Nationale. And when he opines that “it (the work) was most probably not commenced earlier than the fifteenth century of our era” (Pref. p. xiii.) M. Hermann Zotenberg, judging from the style of writing, would attribute -the MS. to the beginning<a id='r457' /><a href='#f457' class='c011'><sup>[457]</sup></a> of the xivth century. The French Savant has -printed a specimen page in his <cite><span lang="fr" xml:lang="fr">Histoire d’ ’Alâ al-Dîn</span></cite> (p. 6; see my +the MS. to the beginning<a id='r457' href='#f457' class='c011'><sup>[457]</sup></a> of the xivth century. The French Savant has +printed a specimen page in his <cite><span lang="fr">Histoire d’ ’Alâ al-Dîn</span></cite> (p. 6; see my <span class='pageno' id='Page_442'>442</span>Suppl. vol. iii., Foreword p. ix.); and now, at the request of sundry experts, he is preparing for publication other proofs which confirm his opinion. We must correct Lane’s fifteenth century to thirteenth century—a -difference of only 200 years.<a id='r458' /><a href='#f458' class='c011'><sup>[458]</sup></a></p> +difference of only 200 years.<a id='r458' href='#f458' class='c011'><sup>[458]</sup></a></p> <p class='c000'>After this unhappy excursus the Reviewer proceeds to offer a most unintelligent estimate of the Great Recueil. “Enchantment” may be @@ -17300,7 +17298,7 @@ avoid to do. After shrewdly displaying his powers of invective and depreciation he has submitted to his readers a sample of his own workmanship. He persists in writing “Zobeyda,” “Khalifa,” “Aziza” (p. 194) and “Kahramana” (p. 199) without the terminal aspirate which, in -Arabic if not in Turkish, is a <i><span lang="la" xml:lang="la">sine quâ non</span></i> (see my Suppl. vol. v. 419). +Arabic if not in Turkish, is a <i><span lang="la">sine quâ non</span></i> (see my Suppl. vol. v. 419). He preserves the pretentious blunder “The Khalif” (p. 193), a word which does not exist in Arabic. He translates (p. 181), although I have taught him to do better, “Hádimu ’l-Lizzáti wa Mufarriku ’l-Jama’át,” @@ -17317,16 +17315,16 @@ has its value in proving the worthlessness of such chronology, is clean omitted, because Lane used the worthless Bul. Edit. The latinisms due to Lane show here in force—“Looked for a considerable time” (Maliyyan = for a long while); “there is an announcement that presenteth itself to -me” (a matter which hath come to my knowledge), and “thou hast dissipated<a id='r459' /><a href='#f459' class='c011'><sup>[459]</sup></a> +me” (a matter which hath come to my knowledge), and “thou hast dissipated<a id='r459' href='#f459' class='c011'><sup>[459]</sup></a> my mind” (Azhakta rúhí = thou scatterest my wits, in the Calc. Edit. Saghgharta rúhí = thou belittlest my mind). But even Lane never wrote “I only required thee to shave my head”—the adverb thus qualifying, as the ignoramus loves to do, the wrong verb—for “I -required thee only to shave my head.” In the second <i><span lang="fr" xml:lang="fr">échantillon</span></i> we have +required thee only to shave my head.” In the second <i><span lang="fr">échantillon</span></i> we have “a piece of gold” as equivalent of a quarter-dinar and “for God’s sake” which certainly does not preserve local colour. In No. 3 we find “‘May God,’ said I,” etc.; “There is no deity but God! Mohammed is God’s -apostle!”. Here Allah ought invariably to be used, <i><span lang="la" xml:lang="la">e.g.</span></i> “Mohammed is the +apostle!”. Here Allah ought invariably to be used, <i><span lang="la">e.g.</span></i> “Mohammed is the Apostle of Allah,” unless the English name of the Deity be absolutely required as in “There is no god but <em>the</em> God.” The Moslem’s “Wa’lláhi” must not be rendered “By God,” a verbal translation and an absolute @@ -17342,7 +17340,7 @@ the Reviewer (p. 185) and verily I thank him therefor. Laudari ab illaudato has never been my ambition. A writer so learned and so disinterested could hurt my feelings and mortify my pride only by approving me and praising me. Nor have I any desire to be exalted -in the pages of the <cite>Edinburgh</cite>, so famous for its <i><span lang="fr" xml:lang="fr">incartades</span></i> of old. As +in the pages of the <cite>Edinburgh</cite>, so famous for its <i><span lang="fr">incartades</span></i> of old. As Dryden says “he has done me all the honour that any man can receive from him, which is to be railed at by him.” I am content to share the vituperation of this veteran-incapable in company with the poetaster @@ -17353,7 +17351,7 @@ Darwin, Huxley and Hooker, who also have been the butts of his bitter stomach for sweet words from the present Editor of the <cite>Edinburgh</cite>, Mr. Henry Reeve, a cross and cross-grained old man whose surly temper is equalled only by his ignoble jealousy of another’s success. Let them -bedevil the thin-skinned with their godless ribaldry; for myself <i><span lang="fr" xml:lang="fr">peu +bedevil the thin-skinned with their godless ribaldry; for myself <i><span lang="fr">peu m’importe</span></i>—my shoulders are broad enough to bear all their envy, hatred and malice.</p> @@ -17376,16 +17374,16 @@ his way to be offensive, and who confesses to having derived all his knowledge o views not from “the notorious Terminal Essay of the Nights,” but from the excellent article by Mr. Thomas Davidson on “Beast-fables,” in Chambers’s <cite>Cyclopædia</cite>, Edinburgh, 1888. This lofty standpoint of morality was probably occupied for a reason -by a writer who dedicates “To my dear wife” a volume rich in <i><span lang="fr" xml:lang="fr">anecdotes grivoises</span></i>, +by a writer who dedicates “To my dear wife” a volume rich in <i><span lang="fr">anecdotes grivoises</span></i>, and not poor in language the contrary of conventional. However, I suffer from this Maccabee in good society together with Prof. Max Müller (pp. xxvi. and xxxiii.), Mr. Clouston (pp. xxxiii. and xxxv.), Byron (p. xlvi.), Theodor Benfey (p. xlvii.), Mr. W. G. Rutherford (p. xlviii.), and Bishop Lightfoot (p. xlix.). All this eminent halfdozen is glanced at, with distinct and several sneers, in a little volume which, rendered -useless by lack of notes and index, must advertise itself by the <i><span lang="fr" xml:lang="fr">réclame</span></i> of abuse.</p> +useless by lack of notes and index, must advertise itself by the <i><span lang="fr">réclame</span></i> of abuse.</p> <p class='c012'>As regards the reminiscence of <em>Homo Darwiniensis</em> by <em>Homo Sapiens</em>, doubtless it -would <i><span lang="la" xml:lang="la">ex hypothesi</span></i> be common to mankind. Yet to me Africa is the old home of the +would <i><span lang="la">ex hypothesi</span></i> be common to mankind. Yet to me Africa is the old home of the Beast-fable, because Egypt was the inventor of the alphabet, the cradle of letters, the preacher of animism and metempsychosis, and, generally, the source of all human civilisation.</p> @@ -17403,7 +17401,7 @@ civilisation.</p> <h3 class='c015'>THE CRITIC IN ANGLO-AMERICA.</h3> <p class='c027'>The <cite>Boston Daily Advertiser</cite> (Jan. 26 ’86) contains the following -choice <i><span lang="fr" xml:lang="fr">morceau</span></i> which went the round of the Transatlantic Press:—</p> +choice <i><span lang="fr">morceau</span></i> which went the round of the Transatlantic Press:—</p> <p class='c012'>G. W. S. writes from London to the <cite>New York Tribune</cite> in regard to Captain Burton’s notorious translation of the “Arabian Nights.” Of Captain Burton’s translation @@ -17455,7 +17453,7 @@ find:—</p> is being printed, despite the author’s efforts to keep the place a secret, but are undecided whether to suppress it or to permit the publication of the coming volumes. Burton’s own foot-notes are so voluminous that they exceed the letterpress of the text proper, and make -up the bulk of the work.<a id='r460' /><a href='#f460' class='c011'><sup>[460]</sup></a> The foulness of the second volume of his translation places it +up the bulk of the work.<a id='r460' href='#f460' class='c011'><sup>[460]</sup></a> The foulness of the second volume of his translation places it at a much higher premium in the market than the first.</p> <p class='c000'><span class='pageno' id='Page_446'>446</span>The <cite>Tribune</cite> of Chicago (October 26, ’85) honours me by declaring @@ -17476,10 +17474,10 @@ says, “a press which year after year produces scores of obscene publications. report and with the <cite>Boston Herald</cite> (December 16, ’85). The <cite>Chicago Daily News</cite> (January 30, ’86) contains a malicious sneer at the Kamashastra Society. The <cite>American Register</cite> (Paris, July 25, ’86) -informs its <i><span lang="fr" xml:lang="fr">clientèle</span></i>, “If, as is generally supposed, Captain Burton’s book +informs its <i><span lang="fr">clientèle</span></i>, “If, as is generally supposed, Captain Burton’s book is printed abroad, the probability is that every copy will on arrival be confiscated as ‘indecent’ by the Custom-house.” And to curtail a long -list of similar <i><span lang="fr" xml:lang="fr">fadaises</span></i> I will quote the <cite>Bookmart</cite> (of Pittsburg, Pa. +list of similar <i><span lang="fr">fadaises</span></i> I will quote the <cite>Bookmart</cite> (of Pittsburg, Pa. U.S.A., October, ’86): “Sir Richard Burton’s ‘Nights’ are terribly in want of the fig-leaf, if anything less than a cabbage-leaf will do, before they can be fit (fitted?) for family reading. It is not possible (Is it not @@ -17537,7 +17535,7 @@ Revolution. As soon as the States became an empire, their democratic and republican institutions at once attracted hosts of emigrants from the Old World, thus peopling the land with a selection of species: the active and the adventurous, the malcontent and the malefactor readily expatriate -themselves while the <i><span lang="fr" xml:lang="fr">pauvre diable</span></i> remains at home. The potato-famine +themselves while the <i><span lang="fr">pauvre diable</span></i> remains at home. The potato-famine in Ireland (1848) gave an overwhelming impetus to the exode of a race which had never known a racial baptism; and, lastly, the Germans flying from the conscription, the blood-tax of the Fatherland, carried with them @@ -17555,19 +17553,19 @@ the grandeur of my native country and her miraculous growth,” writes to me an old literary friend. The feeling normally breaks out in the grossest laudation of everything American. The ultra-provincial twang which we still hear amongst the servant-classes of Lancashire and Yorkshire, -and which is so notable in the <i><span lang="fr" xml:lang="fr">nouveau riche</span></i>, modified by traditional +and which is so notable in the <i><span lang="fr">nouveau riche</span></i>, modified by traditional nasalisation and, as in Australia, by climatic influences, is American and, therefore, the purest of English utterances. The obsolete vocabulary—often obsolete in England without just reason—contrasting with a modern disfigured etymology which strips vocables of their genealogy -and history, is American and <i><span lang="la" xml:lang="la">ergò</span></i> admirably progressive. The spurious +and history, is American and <i><span lang="la">ergò</span></i> admirably progressive. The spurious facetiousness which deals mainly in mere jargon, words ill-spelt and worse pronounced; in bizarre contrast of ideas, and in ultra-Rabelaisian exaggeration, is American wit and humour—therefore unsurpassable. The Newspaper Press, that great reflector of nationalities, that prime expression -of popular taste, too often of an <i><span lang="fr" xml:lang="fr">écœurant</span></i> vulgarity, personal beyond +of popular taste, too often of an <i><span lang="fr">écœurant</span></i> vulgarity, personal beyond all bounds of common decency, sensational as a transpontine drama, is -American; America is the greatest nation upon earth’s face; <i><span lang="la" xml:lang="la">ergò</span></i> the +American; America is the greatest nation upon earth’s face; <i><span lang="la">ergò</span></i> the daily sheet is setting-up the standard of English speech and forming the language of the Future, good and too good for all the world. This low standard of the Press is the more regretable as its exalted duty is at @@ -17610,7 +17608,7 @@ the English publisher is as sturdy an enemy to “protection” as the Transatlantic statesman; but we expect better things from a new people which enjoys the heritage of European civilisation without the sufferings accompanying the winning of it. This mediocrity has the furious, unpardoning -hatred of <i><span lang="fr" xml:lang="fr">l’amour propre offensé</span></i>. Even a word in favour of my old friends +hatred of <i><span lang="fr">l’amour propre offensé</span></i>. Even a word in favour of my old friends the Mormons is an unpardonable offence: the dwarfish and dwarfing demon “Respectability” has made their barbarous treatment a burning shame to a so-called “free” country: they are subjected to slights and wrongs only @@ -17620,12 +17618,12 @@ Griffith and the late Matthew Arnold, who ventured to state, in guarded language, that the boasted civilisation of the United States was not quite perfect, resulted in the former being called a snob and the latter a liar. English stolidity would only have smiled at the criticism even had it -been couched in the language of <i><span lang="fr" xml:lang="fr">persiflage</span></i>. And when M. Max O’Rell +been couched in the language of <i><span lang="fr">persiflage</span></i>. And when M. Max O’Rell traverses the statements of the two Englishmen and exaggerates American -civilisation, we must bear in mind first that <i><span lang="fr" xml:lang="fr">la vulgarité ne se traduit pas</span></i>, +civilisation, we must bear in mind first that <i><span lang="fr">la vulgarité ne se traduit pas</span></i>, and secondly, that the foes of our foemen are our friends. Woe be to the man who refuses to fall down and do worship before that brazen-faced -idol (<i><span lang="la" xml:lang="la">Eidolon Novi Mundi</span></i>), Public Opinion in the States; unless, indeed, +idol (<i><span lang="la">Eidolon Novi Mundi</span></i>), Public Opinion in the States; unless, indeed, his name be Brown and he hail from Briggsville.</p> <p class='c000'>Some years ago I proposed to write a paper upon the reflex action @@ -17647,7 +17645,7 @@ to see streets and people: they greatly increase the cost of travelling; they pay dollars in lieu of francs, and they are satisfied with inferior treatment at superior prices:—hence the American hotel abroad is carefully shunned by Englishmen and natives. At home the “well-to-do-class” -began by regarding their kinsmen <span lang="fr" xml:lang="fr">d’outre mer</span> with contemptuous +began by regarding their kinsmen <span lang="fr">d’outre mer</span> with contemptuous dislike; then they looked upon them as a country squire would regard a junior branch which has emigrated and has thriven by emigration; and now they are welcomed in Society because they amuse and startle and stir up @@ -17718,7 +17716,7 @@ rightful rights. In my case this act of robbery was proposed by a German publisher domiciled in London, supported by a Frenchman equally industrious, who practises in Paris, and of whose sharp doings in money-matters not a few Englishmen have had ample reason bitterly to complain. -This <i><span lang="co" xml:lang="co">par nobile</span></i> agreed to print in partnership an issue of handier form +This <i><span lang="co">par nobile</span></i> agreed to print in partnership an issue of handier form and easier price than my edition, and their plan if carried out would have seriously damaged the property of my subscribers: the series which cost them £10 10s. would have fallen probably to one-half value. The two @@ -17785,7 +17783,7 @@ matters of detail she begs to express her sincerest regret, and to assure those aggrieved that nothing was further from her intention than to show discourtesy where she felt cordial gratitude was due.</p> -<hr class='c035' /> +<hr class='c035' > <p class='c000'><span class='pageno' id='Page_453'>453</span>Nothing now remains for me but the pleasant task of naming the many friends and assistants to whom this sixteenth and last volume has been @@ -17811,7 +17809,7 @@ revised the Foreword of my sixth volume. Mr. E. J. W. Gibb, an Orientalist of the modern and realistic school, who is not deterred by literal translation, permitted me to print his version of the Turkish Zayn al-Asnám (Supp. vol. iii.) and translations of three tales which he -judged inexpedient to publish (Supp. vol. iv.). M. O. Houdas, <i><span lang="fr" xml:lang="fr">Professeur +judged inexpedient to publish (Supp. vol. iv.). M. O. Houdas, <i><span lang="fr">Professeur d’Arabe Vulgaire à l’école des langues Orientales vivantes</span></i>, Paris, copied for me the Arabic text of Zayn al-Asnám and the whole MS. used by MM. Chavis and Cazotte: he also obligingly assisted me in overcoming the @@ -17854,7 +17852,7 @@ volumes and enriched the last three, which were translated under peculiar difficulties in unalphabetic lands, with the results of his wide reading and lexicographical experience.</p> -<hr class='c035' /> +<hr class='c035' > <p class='c000'>And now, Alhamdolillah, the play is ended, and while the curtain drops, I take the final liberty of addressing my kindly and appreciative @@ -17917,7 +17915,7 @@ pen:—</p> </div> <p class='c027'>As the holiday season draws to a close the publishers’ announcements of “new -books” fill column after column of the organs chosen from these special <i><span lang="fr" xml:lang="fr">communiqués</span></i>, +books” fill column after column of the organs chosen from these special <i><span lang="fr">communiqués</span></i>, But there is one work which is not entered in these lists, though for years scholars, and many people who are not scholars, have been looking for it with an eagerness which has left far behind the ordinary curiosity which is bestowed on the greatest of contributions to @@ -17934,7 +17932,7 @@ flood of light on hundreds of features of Oriental life on which, since travelle been compelled to write for “refined” audiences, the student has failed to be informed. * * * * * * Yet, admitting that <cite>The Nights</cite> are often coarse and indelicate, and sometimes even gross, it is a mistake to suppose that they are demoralising in the same way that a French novel of the Zola type is, or might be. Indeed, what we -would call its impropriety is only a reflection of the <i><span lang="fr" xml:lang="fr">naïve</span></i> freedom with which talk is to +would call its impropriety is only a reflection of the <i><span lang="fr">naïve</span></i> freedom with which talk is to this day carried on in the family circles of the East. They see no harm in what we should regard as indecency. So that when Captain Burton prefaces his unbowdlerised version with the Arab proverb, “To the pure in heart all things are pure,” he presents @@ -17991,7 +17989,7 @@ is monstrous and absurd. Captain Burton’s great work is only intended for men students who desire to acquire a masterly knowledge of Egyptian Arabic; subscribers only can obtain copies, and but a thousand have been printed.</p> -<hr class='c035' /> +<hr class='c035' > <p class='c000'>I am glad to be able to testify to the ability with which Captain Burton has discharged the first portion of his Herculean task. The second volume will be looked forward to @@ -18099,7 +18097,7 @@ a scholarly as well as a moral point of view. Mr. Symonds writes like the schola is; we shall soon see how the moralists write, and if they say anything to the point we shall copy it:—</p> -<h3 class='c015'><cite class='scite'><span lang="de" xml:lang="de">Am Hof, Davos Platz</span></cite>, Switzerland, <em>September 27th, 1885</em>.</h3> +<h3 class='c015'><cite class='scite'><span lang="de">Am Hof, Davos Platz</span></cite>, Switzerland, <em>September 27th, 1885</em>.</h3> <p class='c016'>“There is an outcry in some quarters against Capt. Burton’s translation of the <cite>Arabian Nights</cite>. Only one volume of the work has reached me, and I have not as yet @@ -18117,20 +18115,20 @@ studies of a nation who rule India and administer Egypt.</p> literary works, and the defects of those qualities are also similar. Commanding a vast and miscellaneous vocabulary, he takes such pleasure in the use of it that sometimes he <span class='pageno' id='Page_461'>461</span>transgresses the unwritten laws of artistic harmony. From the point of view of language, -I hold that he is too eager to seize the <i><span lang="fr" xml:lang="fr">mot propre</span></i> of his author, and to render that by +I hold that he is too eager to seize the <i><span lang="fr">mot propre</span></i> of his author, and to render that by any equivalent which comes to hand from field or fallow, waste or warren, hill or hedgerow, in our vernacular. Therefore, as I think, we find some coarse passages of the <cite>Arabian Nights</cite> rendered with unnecessary crudity, and some poetic passages marred by archaisms and provincialisms. But I am at a loss to perceive how Burton’s method of translation should be less applicable to the <cite>Arabian Nights</cite> than to the <cite>Lusiad</cite>. So far -as, I can judge, it is better suited to the <i><span lang="fr" xml:lang="fr">naïveté</span></i> combined with stylistic subtlety of the +as, I can judge, it is better suited to the <i><span lang="fr">naïveté</span></i> combined with stylistic subtlety of the former than to the smooth humanistic elegancies of the latter.</p> <p class='c012'>“This, however, is a minor point. The real question is whether a word for word version of the <cite>Arabian Nights</cite>, executed with peculiar literary vigor, exact scholarship, and rare insight into Oriental modes of thought and feeling, can under any shadow of pretence be classed with ‘the garbage of the brothels.’ In the lack of lucidity, which is supposed -to distinguish English folk, our middle-class <i><span lang="la" xml:lang="la">censores morum</span></i> strain at the gnat of a +to distinguish English folk, our middle-class <i><span lang="la">censores morum</span></i> strain at the gnat of a privately circulated translation of an Arabic classic, while they daily swallow the camel of higher education based upon minute study of Greek and Latin literature. When English versions of Theocritus and Ovid, of Plato’s <cite>Phaedrus</cite> and the <cite>Ecclesiazusae</cite>, now @@ -18193,7 +18191,7 @@ careful to adapt his picture to the English standard of propriety, and his suppr and omissions are on a wholesale scale. Lord Byron said of English novelists that they give a full length of courtship and but a bust of marriage. Mr. Lane thought it expedient draw a tight veil, to tell only half the truth—in short he stops at the bust. Moreover -he destroyed all the <i><span lang="fr" xml:lang="fr">mécanique</span></i> of his original, and cruelly altered the form. He did +he destroyed all the <i><span lang="fr">mécanique</span></i> of his original, and cruelly altered the form. He did away with the charming and dramatic framework of the tales, turned the <cite>Arabian Nights</cite> into the Arabian Chapters, and too often into the Arabian Notes. The first sole and complete translation was furnished recently by Mr. John Payne, whose “Book of the @@ -18214,7 +18212,7 @@ its appearance three weeks ago, and divided attention with the newly-discovered Star. It is the first volume of ten, the set issued solely to subscribers. And already, as in the case of Mr. Payne’s edition, there has been a scramble to secure it, and it is no longer to be had for love or money. The fact is, it fills a void, the world has been -waiting for this <i><span lang="fr" xml:lang="fr">chef d’œuvre</span></i>, and all lovers of the <cite>Arabian Nights</cite> wonder how they +waiting for this <i><span lang="fr">chef d’œuvre</span></i>, and all lovers of the <cite>Arabian Nights</cite> wonder how they have got on without it. We must break off from remarks to give some idea of the originality of the style, of the incomparable way in which the very essence and life of the East is breathed into simple straightforward Anglo-Saxon English. In certain of @@ -18303,7 +18301,7 @@ Without these marvellous elucidations the <cite>Arabian Nights</cite> would rema understood, but by their aid we may know as much of the Moslems as the Moslems know of themselves.</p> -<h3 class='c015'><cite class='scite'>Lincoln Gazette</cite>, <em>October 17</em>.—No. 2.<br /> <span class='sc'>Second Notice.</span></h3> +<h3 class='c015'><cite class='scite'>Lincoln Gazette</cite>, <em>October 17</em>.—No. 2.<br > <span class='sc'>Second Notice.</span></h3> <p class='c027'>In bringing out his <cite>Arabian Nights</cite> Captain Burton has made a bold attempt to dispense with the middleman the publisher. He has gone straight to the printer, he @@ -18350,7 +18348,7 @@ their coarseness is not intentional. It is their nature to be downright, and to on subjects about which the Saxon is shy or silent, and it must be remembered <span class='pageno' id='Page_465'>465</span>that the separation of the sexes adds considerably to this freedom of expression. Their language is material in quality, every root is objective; as an instance, for the -word <i><span lang="fr" xml:lang="fr">soul</span></i> they have no more spiritual equivalent than <em>breath</em>. Even the conversation +word <i><span lang="fr">soul</span></i> they have no more spiritual equivalent than <em>breath</em>. Even the conversation between parents and children is of incredible frankness, and the Wazir of Egypt talks to his daughter, “the Lady of Beauty,” in a fashion astonishing to the West. But the Arabs are a great mixture. They are keenly alive to beauty, and every youth and @@ -18415,8 +18413,8 @@ which breathes of spiritualism or romance; and we have the histories whose prope names, such as Harun al-Rashid, with that of his Wazir, Ja’afar, give the dates. And so with the poetry. Here and there we have some grand old fragment of pre-Islamitic verse taken from the Hamásah anthology or from the “Suspended Poems;” but more -common are the quotations from Abou Nowas, Amaí, and other singers of the <i><span lang="fr" xml:lang="fr">décadence</span></i> -who were the ornaments of Harun al-Rashid’s court: and lastly, there are the <i><span lang="fr" xml:lang="fr">pièces de +common are the quotations from Abou Nowas, Amaí, and other singers of the <i><span lang="fr">décadence</span></i> +who were the ornaments of Harun al-Rashid’s court: and lastly, there are the <i><span lang="fr">pièces de occasion</span></i>, the copies of verses made by the writer or writers of the Nights, and as a rule these are mere doggerel. When the story is a love story the poetry is abundant, the agitated youths and damsels bandying verses to express the intensity of their emotions. @@ -18482,7 +18480,7 @@ may be made from the ten volumes, and even as they now stand many of the stories could be read aloud. If the public cannot have the whole work, at least it might have a part, and not be shut out from a masterpiece unparalleled.</p> -<h3 class='c015'><cite class='scite'>Lyttelton Times</cite>, <em>August 25th, 1886</em>.<br /> <cite class='scite'>The New “Arabian Nights.”</cite></h3> +<h3 class='c015'><cite class='scite'>Lyttelton Times</cite>, <em>August 25th, 1886</em>.<br > <cite class='scite'>The New “Arabian Nights.”</cite></h3> <p class='c027'>Sir Richard Burton’s version of the <em>Thousand Nights and a Night</em>, privately printed for the use of men and scholars, is now unobtainable. The edition sold off immediately, @@ -18534,7 +18532,7 @@ more wondrous gift than a second inspired Book?”</p> <h3 class='c015'><cite class='scite'>Staffordshire Sentinel</cite>, <em>Hanley, October 13th</em>.</h3> -<p class='c027'><i><span lang="fr" xml:lang="fr">Honi soit qui mal y pense.</span></i> Are we not living in a too-squeamish age? First an +<p class='c027'><i><span lang="fr">Honi soit qui mal y pense.</span></i> Are we not living in a too-squeamish age? First an expurgated edition of the <cite>Arabian Nights</cite> from the pen of Captain Burton, now a similar act of Vandalism to that book of our boyhood, <cite>Robinson Crusoe</cite>. What there was in the pages of the immortal work of Defoe, to which even the most susceptible could @@ -18560,9 +18558,9 @@ the work of many years, has been completed by a matchless Arab scholar, travelle linguist is perfected, should it be withheld from the multitude, and reserved for the <span class='pageno' id='Page_469'>469</span>delectation of the learned and the rich. We are of opinion that the Arabian Tales, which are so universally pleasing to the people, should not be withheld from them, as they -would be practically if shut up in glass cases, among the <i><span lang="fr" xml:lang="fr">éditions de luxe</span></i> of connoisseurs.</p> +would be practically if shut up in glass cases, among the <i><span lang="fr">éditions de luxe</span></i> of connoisseurs.</p> -<h3 class='c015'><cite class='scite'>Fun</cite>, <em>November 2nd, 1886</em>.<br /> <cite class='scite'>New Leaves.</cite></h3> +<h3 class='c015'><cite class='scite'>Fun</cite>, <em>November 2nd, 1886</em>.<br > <cite class='scite'>New Leaves.</cite></h3> <p class='c027'>Apart from the learning and labour so lavishly bestowed upon the original edition, there is ever a charm of seeming enchantment surrounding these wondrous stories, which @@ -18620,7 +18618,7 @@ which is said to be the sincerest—the flattery of imitation. And this by means garbled and imperfect versions which have hitherto obtained currency in the Western world.</p> -<h3 class='c015'><cite class='scite'>The Philadelphia</cite>, <em>December 12th, 1887</em>.<br /> <span class='sc'>Once More in Print.</span></h3> +<h3 class='c015'><cite class='scite'>The Philadelphia</cite>, <em>December 12th, 1887</em>.<br > <span class='sc'>Once More in Print.</span></h3> <p class='c027'>Sir Richard F. Burton is once more in print. * * * * He has some two or three years to serve as Consul at Trieste before he is entitled to a retiring @@ -18901,9 +18899,9 @@ account of</p> <h4 class='c030'><span class='sc'>The Object of this Version.</span></h4> <p class='c027'>“Briefly, the object of this version is to show what ‘The Thousand Nights and a -Night’ really is. Not, however, by straining <i><span lang="la" xml:lang="la">verbum reddere verbo</span></i>, but by writing as the +Night’ really is. Not, however, by straining <i><span lang="la">verbum reddere verbo</span></i>, but by writing as the Arab would have written in English. My work claims to be a faithful copy of the great -Eastern Saga Book, by preserving intact not only the spirit, but even the <i><span lang="fr" xml:lang="fr">mécanique</span></i>, the +Eastern Saga Book, by preserving intact not only the spirit, but even the <i><span lang="fr">mécanique</span></i>, the manner of the matter. Hence, however prosy and long-drawn out be the formula, it retains the scheme of <cite>The Nights</cite>, because they are a prime feature in the original. Moreover, holding that the translator’s glory is to add something to his native tongue, @@ -19042,15 +19040,15 @@ the face of heaven:</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>“<span lang="la" xml:lang="la">Vita quid est hominis? Viridis floriscula mortis;</span></div> - <div class='line'><span lang="la" xml:lang="la">Sole oriente oriens, sole cadente cadens.</span>”</div> + <div class='line'>“<span lang="la">Vita quid est hominis? Viridis floriscula mortis;</span></div> + <div class='line'><span lang="la">Sole oriente oriens, sole cadente cadens.</span>”</div> </div> </div> </div> <p class='c000'>“Poetical justice is administered by the literary Kazi with exemplary impartiality and severity, ‘denouncing evil-doers and eulogising deeds admirably achieved.’ The -<i><span lang="fr" xml:lang="fr">morale</span></i> is sound and healthy, and at times we descry vistas of transcendental morality—the +<i><span lang="fr">morale</span></i> is sound and healthy, and at times we descry vistas of transcendental morality—the morality of Socrates in Plato. It is, indeed, this unique contrast of a quaint element, childish crudities, jostling the finest and highest views of life and character, shown in the kaleidoscopic shiftings of the marvellous picture with many a ’rich truth in a tale’s @@ -19451,7 +19449,7 @@ life, strong, splendid, and multitudinous, is everywhere flavoured with that una pessimism and constitutional melancholy which strike deepest root under the brightest skies, and which sigh in the face of heaven. Poetical justice is administered by the literary Kázi with exemplary impartiality and severity, ‘denouncing evil-doers and -eulogising deeds admirably achieved.’ The <i><span lang="fr" xml:lang="fr">morale</span></i> is sound and healthy, and at times +eulogising deeds admirably achieved.’ The <i><span lang="fr">morale</span></i> is sound and healthy, and at times <span class='pageno' id='Page_485'>485</span>we descry vistas of a transcendental morality, the morality of Socrates or Plato. It is, indeed, this unique contrast of a quaint element childish crudities, jostling the finest and highest views of life and character, shown in the kaleidoscopic shiftings of the marvellous @@ -19466,7 +19464,7 @@ the mediæval Moslem mind.”</p> <h3 class='c015'><cite class='scite'>The Academy</cite>, <em>March 12th, 1887</em>.</h3> -<p class='c027'>The second volume contains <i><span lang="la" xml:lang="la">inter alia</span></i>, the delightful story of Prince Camaralzaman +<p class='c027'>The second volume contains <i><span lang="la">inter alia</span></i>, the delightful story of Prince Camaralzaman and the Princess Badr ool Budoor, which loses none of its old charm as “The Tale of Kamar al-Zaman,” and gains incalculably by being translated into Sir Richard Burton’s rich, quaint, and picturesque English. The third volume brings another, and a still @@ -19478,7 +19476,7 @@ chiefs of police, and a whole series of charming fables about beasts, and “oth game.” The long chivalric history of “King Omar bin al-Nu’uman and his sons, Sharrkan and Zau al-Makan” (also one of those omitted by Lane), is a distinct gain in a collection so complete and extensive as the present. As regards Sir Richard -Burton’s <i><span lang="la" xml:lang="la">dramatis personæ</span></i>, treatment and style, we need only say that his foul fiends +Burton’s <i><span lang="la">dramatis personæ</span></i>, treatment and style, we need only say that his foul fiends and ancient duennas are more variously hideous, his couplets more steeped in Oriental passion, his descriptive passages more elaborately rhythmic than ever; while the foot-notes are so interesting and full of information that one only regrets that they are so @@ -19489,7 +19487,7 @@ sparingly inserted.</p> <p class='c027'>Whatever differences of opinion there may be concerning the translator’s taste or judgment, all will agree that the work in its complete form is emphatically a student’s book—that in the mind of the general reading public it is an impossibility to reproduce -the <i><span lang="fr" xml:lang="fr">naïf</span></i> simplicity with which the story-tellers of an earlier age and a warmer clime +the <i><span lang="fr">naïf</span></i> simplicity with which the story-tellers of an earlier age and a warmer clime treated those incidents which a contemporary essayist has happily termed “the enclosed facts of life.” Concerning the original, it is not necessary to speak at length. The <cite>Arabian Nights</cite> is one of the great books of the world, and as a revelation of the @@ -19623,7 +19621,7 @@ As an example of the value and interest of the notes, may be cited the remarks o “lucky signs,” which add to the value of horses. Mohammed disliked horses with white stockings on alternate hoofs. The tale of the Wolf and the Fox is again in Uncle Remus’s style. It is a very difficult thing to account for the migration of these stories. -Even the bushmen have a version of <i><span lang="la" xml:lang="la">vestigia nulla retrorsum</span></i>, and Professor Hartt was +Even the bushmen have a version of <i><span lang="la">vestigia nulla retrorsum</span></i>, and Professor Hartt was told similar fables by the Indians of the Amazon. Huet, Bishop of Avranches, knew that such stories were current among the Hurons and Iroquois, whose hero, if not exactly Brer Rabbit, is usually Brer Hare. The Sawahílis, also, make an animal very @@ -19655,7 +19653,7 @@ translation of a translation. The work of Galland, a Frenchman who was, accordin Lane and Burton, not over well-skilled in Arabic, and who knew little of Arabic manners and customs, has hitherto, in various translations and adaptations, been the source of popular knowledge of <cite>The Arabian Nights</cite>. Lane’s own translation was a little too much -like Sir Richard Burton’s <i><span lang="la" xml:lang="la">magnum opus</span></i>, in being too close to the original for modern +like Sir Richard Burton’s <i><span lang="la">magnum opus</span></i>, in being too close to the original for modern manners or drawing room use. And, to tell the truth, it is also a trifle bald and dull. Moreover, it is disfigured to the ordinary eye, much like Grote’s <cite>Greece</cite>, by uncouth <span class='pageno' id='Page_489'>489</span>renderings of more or less familiar names. It is terrible, for instance, to see Aziz and Azizah @@ -19916,7 +19914,7 @@ earlier portion of it.</p> <h3 class='c015'><cite class='scite'>Athenæum</cite>, <em>May 12, 1888</em>.</h3> <p class='c027'>Sir Richard Burton’s complete translation of the <cite>Arabian Nights</cite> may be considered -the <i><span lang="fr" xml:lang="fr">magnum opus</span></i> of one who had already added much to his country’s literature +the <i><span lang="fr">magnum opus</span></i> of one who had already added much to his country’s literature by the record of his own personal travel and adventure. To render the original text of such a work as <cite>The Arabian Nights</cite> into a European language so as to make the reader apprehend the style and spirit of the Arabic is necessarily a task demanding @@ -19957,7 +19955,7 @@ I daresay he is right, but the copies published a month ago at a guinea have gon value to ten. I suppose the reports of a severe winter have sent the work to a premium. Or, may be, Mr. Stead’s review gives it enhanced value.</p> -<hr class='c035' /> +<hr class='c035' > <p class='c000'>Burton’s new <cite>Arabian Nights</cite> is the book of the season. But, strange to say, it is not to be had at Mudie’s or at Smith’s. Only a thousand copies were issued, and these @@ -19969,7 +19967,7 @@ answers, but the man who tells the truth sayeth in reply, “because it is the h book ever printed in English.” The captain is not the only writer that has gone to the <cite>Thousand and One Nights</cite>.</p> -<hr class='c035' /> +<hr class='c035' > <p class='c000'>Burton’s book makes one feel sorry for Rabelais and Stead. Indeed, Rabelais borrowed from the original, and Burton of immortal Melancholy, like his namesake the @@ -20229,7 +20227,7 @@ thing as ‘continuation,’ you will see these lines in the far spirit-land, an that your old friend has not forgotten you and Annie.” It is evident from this that the great African and Asian traveller has leanings towards a belief in spiritualism.</p> -<hr class='c035' /> +<hr class='c035' > <p class='c000'>The more I see of this splendid translation, the more do I feel that we are indebted to the translator (after Mr. Payne) for the first real idea, in English, of the immortal @@ -20246,7 +20244,7 @@ tents, whilst Kurajan wheeled about and careered and offered battle till another came out, whom also he took prisoner, nor did he leave to do thus till he had made prize of seven captains before midday.”</p> -<hr class='c035' /> +<hr class='c035' > <p class='c000'>Again: “He cried out to his folk, ‘At him all at once and assault him with one assault.’ Accordingly they waved the awe-striking banners, and host was heaped on @@ -20297,7 +20295,7 @@ contribution to Oriental literature, in spite of the disapproval of its latest c <p class='c000'>FOOTNOTES:</p> -<hr class='c037' /> +<hr class='c037' > <div class='footnote' id='f1'> <p class='c000'><span class='label'><a href='#r1'>1</a>. </span>Tome xli. is dated 1789, the other three, 1788, to include them in the “Cabinet.”</p> </div> @@ -20317,7 +20315,7 @@ wife “Oitba” is evidently “Otbá” or “Utbá.”</p> King Azádbakht and his Son.”</p> </div> <div class='footnote' id='f6'> -<p class='c000'><span class='label'><a href='#r6'>6</a>. </span>MS. pp. 140–182. Gauttier, vol. ii., pp. 313–353, <cite><span lang="fr" xml:lang="fr">Histoire du sage Heycar</span></cite> translated +<p class='c000'><span class='label'><a href='#r6'>6</a>. </span>MS. pp. 140–182. Gauttier, vol. ii., pp. 313–353, <cite><span lang="fr">Histoire du sage Heycar</span></cite> translated by M. Agoub: Weber, “History of Sinkarib and his two Viziers” (vol. ii. 53): the “Vizier” is therein called Hicar.</p> </div> @@ -20355,7 +20353,7 @@ Basíl. Ibn Khaldun (iii. 413), in his “Universal History,” opposes this opi Sa’id.</p> </div> <div class='footnote' id='f10'> -<p class='c000'><span class='label'><a href='#r10'>10</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “Fish-town” or “town of Nin” = Ninus, the founder. In mod. days “Naynawah” +<p class='c000'><span class='label'><a href='#r10'>10</a>. </span><i><span lang="la">i.e.</span></i> “Fish-town” or “town of Nin” = Ninus, the founder. In mod. days “Naynawah” was the name of a port on the east bank of the Tigris; and moderns have unearthed the old city at Koyunjik, Nabi Yunas, and the Tall (mound of) Nimrud.</p> </div> @@ -20365,7 +20363,7 @@ says, “Hicar was a native of the country of Haram (Harrán), and had brought f thence the knowledge of the true God; impelled, however, by an irresistible decree, etc.”</p> </div> <div class='footnote' id='f12'> -<p class='c000'><span class='label'><a href='#r12'>12</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> a woollen cloth dyed red. Hence Pyrard (i. 244) has “red scarlet,” and (vol. ii.) +<p class='c000'><span class='label'><a href='#r12'>12</a>. </span><i><span lang="la">i.e.</span></i> a woollen cloth dyed red. Hence Pyrard (i. 244) has “red scarlet,” and (vol. ii.) “violet scarlet”; Froissart (xvth centy.) has “white scarlet,” and Marot (xvith) has “green scarlet.” The word seems to be French of xiith century, but is uncertain: Littré proposes Galaticus, but admits the want of an intermediate form. Piers @@ -20375,11 +20373,11 @@ F. Pyrard, etc. London. Hakluyts, M.dccc.lxxxvii.; and the editor quotes Colonel Yule’s M. Polo (ii. chapt. 58) and his “Discursive Glossary s. v. <cite>Suclát</cite>.”</p> </div> <div class='footnote' id='f13'> -<p class='c000'><span class='label'><a href='#r13'>13</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “Al-Kirm,” Arab. and Pers. = a worm, as in Kirmán (see Supplem. vol. i. +<p class='c000'><span class='label'><a href='#r13'>13</a>. </span><i><span lang="la">i.e.</span></i> “Al-Kirm,” Arab. and Pers. = a worm, as in Kirmán (see Supplem. vol. i. 59); the <em>coccus ilicis</em>, vulg. called cochineal.</p> </div> <div class='footnote' id='f14'> -<p class='c000'><span class='label'><a href='#r14'>14</a>. </span>Arab. “Arz,” from the Heb. Arz or Razah (✓ raz = to vibrate), the root <span lang="grc" xml:lang="grc">κέδρος</span> +<p class='c000'><span class='label'><a href='#r14'>14</a>. </span>Arab. “Arz,” from the Heb. Arz or Razah (✓ raz = to vibrate), the root <span lang="grc">κέδρος</span> (<em>cedrus conifera</em>), the Assyrian “Erimu of Lebanon,” of which mention is so often made. The old controversy as to whether “Razah” = cedar or fir, might easily have been settled if the disputants had known that the modern Syrians still preserve the word @@ -20434,11 +20432,11 @@ Rikáb), and at last Nomayr remained alone. Hence they said of it:</p> <p class='c000'>See Chenery’s Al-Hariri, pp. 343–428.</p> </div> <div class='footnote' id='f22'> -<p class='c000'><span class='label'><a href='#r22'>22</a>. </span>In the Arab. “Ta’arkalak,” which M. Houdas renders “<i><span lang="fr" xml:lang="fr">qu’elle ne te retienne dans +<p class='c000'><span class='label'><a href='#r22'>22</a>. </span>In the Arab. “Ta’arkalak,” which M. Houdas renders “<i><span lang="fr">qu’elle ne te retienne dans ses filets</span></i>.”</p> </div> <div class='footnote' id='f23'> -<p class='c000'><span class='label'><a href='#r23'>23</a>. </span>A <i><span lang="fr" xml:lang="fr">lieu commun</span></i> in the East. It is the Heb. “Sháked” and the fruit is the “Loz” +<p class='c000'><span class='label'><a href='#r23'>23</a>. </span>A <i><span lang="fr">lieu commun</span></i> in the East. It is the Heb. “Sháked” and the fruit is the “Loz” (Arab. Lauz) = <em>Amygdalus communis</em>, which the Jews looked upon as the harbinger of spring and which, at certain feasts, they still carry to the synagogue, as representing the palm branches of the Temple.</p> @@ -20448,7 +20446,7 @@ palm branches of the Temple.</p> is bright as any spring verdure.</p> </div> <div class='footnote' id='f25'> -<p class='c000'><span class='label'><a href='#r25'>25</a>. </span>Gauttier omits this: <i><span lang="fr" xml:lang="fr">pas poli</span></i>, I suppose.</p> +<p class='c000'><span class='label'><a href='#r25'>25</a>. </span>Gauttier omits this: <i><span lang="fr">pas poli</span></i>, I suppose.</p> </div> <div class='footnote' id='f26'> <p class='c000'><span class='label'><a href='#r26'>26</a>. </span>The barbarous sentiment is Biblical—inspired, “He that spareth his rod hateth his @@ -20475,11 +20473,11 @@ last means to be used in the correction of children.”</p> <p class='c000'><span class='label'><a href='#r27'>27</a>. </span>Arab. “Dahn” (oil, ointment) which may also mean “soft sawder.”</p> </div> <div class='footnote' id='f28'> -<p class='c000'><span class='label'><a href='#r28'>28</a>. </span><i><span lang="fr" xml:lang="fr">Aucun roi ne peut gouverner sans armée et on ne peut avoir une armée sans argent.</span></i> +<p class='c000'><span class='label'><a href='#r28'>28</a>. </span><i><span lang="fr">Aucun roi ne peut gouverner sans armée et on ne peut avoir une armée sans argent.</span></i> For a treatise on this subject see the “Chronique de Tabari,” ii. 340.</p> </div> <div class='footnote' id='f29'> -<p class='c000'><span class='label'><a href='#r29'>29</a>. </span>M. Agoub, in Gauttier (vi. 321) remarks of these prosings, “<span lang="fr" xml:lang="fr">Ces maximes qui ne +<p class='c000'><span class='label'><a href='#r29'>29</a>. </span>M. Agoub, in Gauttier (vi. 321) remarks of these prosings, “<span lang="fr">Ces maximes qui ne seraient pas indignes, pour la plupart, des beaux temps de la philosophie grecque, appartiennent toutes au texte arabe; je n’ai fait que les disposer dans un ordre plus méthodique. J’ai dû aussi supprimer quelques unes, soit parce qu’elles n’offraient que des préceptes @@ -20498,16 +20496,16 @@ with the Ayn may also mean “he intended,” or “he was about to.”</p> to be the Persian “New of knowledge” as opp. to Nádán, the “unknowing.”</p> </div> <div class='footnote' id='f32'> -<p class='c000'><span class='label'><a href='#r32'>32</a>. </span>In Chavis (Weber ii. 58) and Gauttier (p. 323) <cite><span lang="fr" xml:lang="fr">Akis, roi de Perse</span></cite>. The second name -may be “Shah of the Ebna” or Persian incolæ of Al-Yaman; <i><span lang="fr" xml:lang="fr">aristocratie Persane +<p class='c000'><span class='label'><a href='#r32'>32</a>. </span>In Chavis (Weber ii. 58) and Gauttier (p. 323) <cite><span lang="fr">Akis, roi de Perse</span></cite>. The second name +may be “Shah of the Ebna” or Persian incolæ of Al-Yaman; <i><span lang="fr">aristocratie Persane naturalisée Arabe</span></i> (Al-Mas’udi, iv. 188, etc.)</p> </div> <div class='footnote' id='f33'> -<p class='c000'><span class='label'><a href='#r33'>33</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> the Lowland of the Eglantine or Narcissus; Nisrín is also in dictionaries an +<p class='c000'><span class='label'><a href='#r33'>33</a>. </span><i><span lang="la">i.e.</span></i> the Lowland of the Eglantine or Narcissus; Nisrín is also in dictionaries an island where amber abounds. There is a shade of difference between Buk’ah and Bak’ah. The former which is the correcter form = a patch of ground, a plain (hence the Buká’a = Cœlesyria), while Bak’ah = a hollow where water collects. In Chavis we find “the -plain of Harrim” and in Gauttier <i><span lang="fr" xml:lang="fr">la plaine de Baschrin</span></i>; and the appointment was “for +plain of Harrim” and in Gauttier <i><span lang="fr">la plaine de Baschrin</span></i>; and the appointment was “for the first of the month Niram” (Naysán).</p> </div> <div class='footnote' id='f34'> @@ -20541,7 +20539,7 @@ notice, Al-Mas’udi, iii. 422–23.</p> elsewhere.</p> </div> <div class='footnote' id='f39'> -<p class='c000'><span class='label'><a href='#r39'>39</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “The Father of the little Fish,” in Gauttier (vii. 329) “Abou Soméika.”</p> +<p class='c000'><span class='label'><a href='#r39'>39</a>. </span><i><span lang="la">i.e.</span></i> “The Father of the little Fish,” in Gauttier (vii. 329) “Abou Soméika.”</p> </div> <div class='footnote' id='f40'> <p class='c000'><span class='label'><a href='#r40'>40</a>. </span>By way of insult; as I have before noticed.</p> @@ -20569,7 +20567,7 @@ state of things still enduring in non-British India.</p> vol. viii. 231.</p> </div> <div class='footnote' id='f46'> -<p class='c000'><span class='label'><a href='#r46'>46</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “Father of the Fishlet,” in the old version “Yapousmek” (Yá Abú Sumayk!)</p> +<p class='c000'><span class='label'><a href='#r46'>46</a>. </span><i><span lang="la">i.e.</span></i> “Father of the Fishlet,” in the old version “Yapousmek” (Yá Abú Sumayk!)</p> </div> <div class='footnote' id='f47'> <p class='c000'><span class='label'><a href='#r47'>47</a>. </span>In Chavis he becomes “an old slave, a magician, stained with the greatest crimes, @@ -20594,11 +20592,11 @@ looker.</p> </div> <div class='footnote' id='f52'> <p class='c000'><span class='label'><a href='#r52'>52</a>. </span>In the old version “a tenth part of the revenues.” The “Kasím” of the text is -an unusual word which M. Houdas would render <i><span lang="fr" xml:lang="fr">revenues en nature</span></i>, as opposed to -Khiráj, <i><span lang="fr" xml:lang="fr">revenues en argent</span></i>. I translate it by “tax tribute.”</p> +an unusual word which M. Houdas would render <i><span lang="fr">revenues en nature</span></i>, as opposed to +Khiráj, <i><span lang="fr">revenues en argent</span></i>. I translate it by “tax tribute.”</p> </div> <div class='footnote' id='f53'> -<p class='c000'><span class='label'><a href='#r53'>53</a>. </span>In text “’Azzámín,” <i><span lang="la" xml:lang="la">i.e.</span></i> men who recite “’Azm,” mostly Koranic versets which +<p class='c000'><span class='label'><a href='#r53'>53</a>. </span>In text “’Azzámín,” <i><span lang="la">i.e.</span></i> men who recite “’Azm,” mostly Koranic versets which avert evil.</p> </div> <div class='footnote' id='f54'> @@ -20664,11 +20662,11 @@ then he is provided with rations for a day and a night. See Lane: A. Nights, i. also The Nights, vol. i. 3.</p> </div> <div class='footnote' id='f65'> -<p class='c000'><span class='label'><a href='#r65'>65</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Not standing astraddle, or in other such indecorous attitude.</p> +<p class='c000'><span class='label'><a href='#r65'>65</a>. </span><i><span lang="la">i.e.</span></i> Not standing astraddle, or in other such indecorous attitude.</p> </div> <div class='footnote' id='f66'> <p class='c000'><span class='label'><a href='#r66'>66</a>. </span>Chavis, “Bilelsanam, the oracle of Bel, the chief God of the Assyrian:” Gauttier -<cite><span lang="fr" xml:lang="fr">Une idole Bíl</span></cite>. Bel (or Ba’al or Belus), the Phœnician and Canaanite head-god; may here +<cite><span lang="fr">Une idole Bíl</span></cite>. Bel (or Ba’al or Belus), the Phœnician and Canaanite head-god; may here represent Hobal the biggest idol in the Meccan Pantheon, which used to be borne on raids and expeditions to give plunder a religious significance. Tabari iii. 17. Evidently the author holds it to be an idol.</p> @@ -20718,8 +20716,8 @@ artists of Bubastis, whose ruins are now for the first time being scientifically modelled the animal in bronze with an admirable art akin to nature.</p> </div> <div class='footnote' id='f76'> -<p class='c000'><span class='label'><a href='#r76'>76</a>. </span>M. Houdas explains this miswritten passage, <i><span lang="fr" xml:lang="fr">Quand le soleil fut levé et qu’il pénétra -par ces ouvertures (lis. abkhásh, trou de flûte), il répandit</span></i> (<span lang="ar" xml:lang="ar" dir="rtl">دَرَ</span> not <span lang="ar" xml:lang="ar" dir="rtl">بَذَرَ</span>) <i><span lang="fr" xml:lang="fr">le sable dans ces +<p class='c000'><span class='label'><a href='#r76'>76</a>. </span>M. Houdas explains this miswritten passage, <i><span lang="fr">Quand le soleil fut levé et qu’il pénétra +par ces ouvertures (lis. abkhásh, trou de flûte), il répandit</span></i> (<span lang="ar" dir="rtl">دَرَ</span> not <span lang="ar" dir="rtl">بَذَرَ</span>) <i><span lang="fr">le sable dans ces cylindres formés par la lumière du soleil</span></i>. It is not very intelligible. I understand that the Sage went behind the Palace and drove through a mound or heap of earth a narrow hole bearing east-west, which he partially filled up with sand; and so when the sun rose @@ -20733,12 +20731,12 @@ these ropes taken up, and each time you please I will twist thee the like of the “Aftilu,” 1st p. aor. instead of “Iftil,” 2nd imper.—<span class='sc'>St.</span>]</p> </div> <div class='footnote' id='f77'> -<p class='c000'><span class='label'><a href='#r77'>77</a>. </span>Gauttier (vi. 347), <i><span lang="fr" xml:lang="fr">Ces présens ne sont pas dignes de lui; mais peu de chose contenté +<p class='c000'><span class='label'><a href='#r77'>77</a>. </span>Gauttier (vi. 347), <i><span lang="fr">Ces présens ne sont pas dignes de lui; mais peu de chose contenté les rois</span></i>.</p> </div> <div class='footnote' id='f78'> <p class='c000'><span class='label'><a href='#r78'>78</a>. </span>Haykar is a Sage who follows the religion of nature, “Love thy friends and hate -thy foes.” Gauttier (vii. 349) embroiders all this with Christian and French sentiment—<i><span lang="fr" xml:lang="fr">L’intention +thy foes.” Gauttier (vii. 349) embroiders all this with Christian and French sentiment—<i><span lang="fr">L’intention secrète de Heycar était de sauver la vie à l’ingrat qui avait conspiré contre la sienne. Il voulait pour toute vengeance, le mettre désormais dans l’impossibilité de nuire et l’abandonner ensuite à ses remords, persuadé que le remords n’est pas le moindre @@ -20764,26 +20762,26 @@ only remorse is not to have done worse than bad.</p> <p class='c000'><span class='label'><a href='#r84'>84</a>. </span>The tree having furnished the axe-helve.</p> </div> <div class='footnote' id='f85'> -<p class='c000'><span class='label'><a href='#r85'>85</a>. </span>M. Houdas translates <i><span lang="fr" xml:lang="fr">Tu as médit de moi et tu m’as accablé de tes méchancetés</span></i>.</p> +<p class='c000'><span class='label'><a href='#r85'>85</a>. </span>M. Houdas translates <i><span lang="fr">Tu as médit de moi et tu m’as accablé de tes méchancetés</span></i>.</p> </div> <div class='footnote' id='f86'> <p class='c000'><span class='label'><a href='#r86'>86</a>. </span>In text “Alif, bá, tá, sá,” the latter written with a Sin instead of a Thá, showing the vulgar use which extends from Alexandria to Meccah.</p> </div> <div class='footnote' id='f87'> -<p class='c000'><span class='label'><a href='#r87'>87</a>. </span>So in French, deriding the difference between written and spoken English, <i><span lang="fr" xml:lang="fr">Ecrivez +<p class='c000'><span class='label'><a href='#r87'>87</a>. </span>So in French, deriding the difference between written and spoken English, <i><span lang="fr">Ecrivez Salmonassar, prononcez crocodile</span></i>.</p> </div> <div class='footnote' id='f88'> <p class='c000'><span class='label'><a href='#r88'>88</a>. </span>Because he owes thee more than a debt of life.</p> </div> <div class='footnote' id='f89'> -<p class='c000'><span class='label'><a href='#r89'>89</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “Tammat” = She (the tale) is finished.</p> +<p class='c000'><span class='label'><a href='#r89'>89</a>. </span><i><span lang="la">i.e.</span></i> “Tammat” = She (the tale) is finished.</p> </div> <div class='footnote' id='f90'> <p class='c000'><span class='label'><a href='#r90'>90</a>. </span>MSS. pp. 217–265. See the “Arabian Tales,” translated by Robert Heron (Edinburgh <span class='fss'>M.DCC.XCII.</span>), where it is, “The Robber-Caliph; or Adventures of Haroun Alraschid, -with the Princess of Persia, and the fair Zutulbé,” vol. i. pp. 2–69. Gauttier, <cite><span lang="fr" xml:lang="fr">Histoire +with the Princess of Persia, and the fair Zutulbé,” vol. i. pp. 2–69. Gauttier, <cite><span lang="fr">Histoire du Khalyfe de Baghdad</span></cite>, vol. vii. pp. 117–150.</p> </div> <div class='footnote' id='f91'> @@ -20802,7 +20800,7 @@ festivals, al-Fitr which ends the Ramazán fast and al-Kurbán during the annual Pilgrimage. The dole must consist of at least a “Sá’” = 7 lbs. in grain, dates, &c.</p> </div> <div class='footnote' id='f93'> -<p class='c000'><span class='label'><a href='#r93'>93</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> habited themselves in the garments of little people: so to “enlarge the +<p class='c000'><span class='label'><a href='#r93'>93</a>. </span><i><span lang="la">i.e.</span></i> habited themselves in the garments of little people: so to “enlarge the turband” is to assume the rank of an ’Álim or learned man. “Jayb,” the breast of a coat is afterwards used in the sense of a pocket.</p> </div> @@ -20841,7 +20839,7 @@ who supplies water to passengers in the streets, there is an illustration in Lan chapt. xiv.</p> </div> <div class='footnote' id='f102'> -<p class='c000'><span class='label'><a href='#r102'>102</a>. </span>In the text “Kahbah” an ugly word = our whore (<i><span lang="la" xml:lang="la">i.e.</span></i> hired woman): it is frightfully +<p class='c000'><span class='label'><a href='#r102'>102</a>. </span>In the text “Kahbah” an ugly word = our whore (<i><span lang="la">i.e.</span></i> hired woman): it is frightfully common in every-day speech. See vol. ii. 70.</p> </div> <div class='footnote' id='f103'> @@ -20865,7 +20863,7 @@ also in use throughout the civilised parts of mediæval Europe. See the word “ <div class='footnote' id='f108'> <p class='c000'><span class='label'><a href='#r108'>108</a>. </span>In text “Akbá’ wa Zarábíl.” I had supposed the first to be the Pers. Kabá = a short coat or tunic, with the Arab. ’Ayn (the second is the common corruption for -“Zarábín” = slaves’ shoes, slippers: see vol. x. 1), but M. Houdas translates <i><span lang="fr" xml:lang="fr">Ni calottes +“Zarábín” = slaves’ shoes, slippers: see vol. x. 1), but M. Houdas translates <i><span lang="fr">Ni calottes ni caleçons</span></i>, and for the former word here and in MS. p. 227 he reads “’Arakiyah” = skull-cap: see vol. i. 215. [“Akbá” is the pl. of “Kub’,” which latter occurs infra, p. 227 of the Ar. MS., and means, in popular language, any part of a garment covering the head, as the hood of a Burnus or the top-piece of a Kalansuwah; also a skull-cap, @@ -20880,7 +20878,7 @@ begin with the vague and to end in specification. I have not, however, followed example here or elsewhere.</p> </div> <div class='footnote' id='f110'> -<p class='c000'><span class='label'><a href='#r110'>110</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Destiny so willed it. For the Pen and the Preserved Tablet see vol. v. 322.</p> +<p class='c000'><span class='label'><a href='#r110'>110</a>. </span><i><span lang="la">i.e.</span></i> Destiny so willed it. For the Pen and the Preserved Tablet see vol. v. 322.</p> </div> <div class='footnote' id='f111'> <p class='c000'><span class='label'><a href='#r111'>111</a>. </span>This was the custom not only with Harun as Mr. Heron thinks, but at the Courts of @@ -20902,7 +20900,7 @@ the upper leathers of his shoes. Chaucer, The Miller’s Tale.</p> <div class='footnote' id='f115'> <p class='c000'><span class='label'><a href='#r115'>115</a>. </span>Arab. “Kaus al-Bunduk” (or Bandúk) a pellet-bow, the Italian arcobugio, the English arquebuse; for which see vol. i. 10. Usually the “Kís” is the <em>Giberne</em> or -pellet-bag; but here it is the bow-cover. Gauttier notes (vii. 131):—<i><span lang="fr" xml:lang="fr">Bondouk signifie +pellet-bag; but here it is the bow-cover. Gauttier notes (vii. 131):—<i><span lang="fr">Bondouk signifie en Arabe harquebuse, Albondoukani signifie l’arquebusier; c’était comme on le voit, le mot d’ordre du Khalyfe.</span></i> He supposes, then, that firelocks were known in the days of Harun al-Rashid (A.D. 786–809). Al-Bundukáni = the cross-bow man, or rather the @@ -20920,7 +20918,7 @@ desert.” (!)</p> <p class='c000'><span class='label'><a href='#r116'>116</a>. </span>See vol. i. 266.</p> </div> <div class='footnote' id='f117'> -<p class='c000'><span class='label'><a href='#r117'>117</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> by the Archangel Gabriel.</p> +<p class='c000'><span class='label'><a href='#r117'>117</a>. </span><i><span lang="la">i.e.</span></i> by the Archangel Gabriel.</p> </div> <div class='footnote' id='f118'> <p class='c000'><span class='label'><a href='#r118'>118</a>. </span>Arab. “Habbah” = a grain (of barley, etc.), an obolus, a mite: it is also used for a @@ -20932,7 +20930,7 @@ or <sup>127</sup>⁄<sub>128</sub> of an English grain, avoir.</p> <p class='c000'><span class='label'><a href='#r119'>119</a>. </span>In text “Mahmá” = as often as = kullu-má. This is the eleventh question of the twelve in Al-Hariri, Ass. xxiv., and the sixth of Ass. xxxvi. The former runs, “What is the noun (kullu-má) which gives no sense except by the addition thereto of -two words, or the shortening thereof to two letters (<i><span lang="la" xml:lang="la">i.e.</span></i> má); and in the first case there +two words, or the shortening thereof to two letters (<i><span lang="la">i.e.</span></i> má); and in the first case there is adhesion and in the second compulsion?” (Chenery, pp. 246–253).</p> </div> <div class='footnote' id='f120'> @@ -20950,12 +20948,12 @@ therefore be translated: “may God requite thee.”—<span class='sc'>St.</spa Great Prophet’s forehead.”</p> </div> <div class='footnote' id='f123'> -<p class='c000'><span class='label'><a href='#r123'>123</a>. </span>Arab. “Yá Luss”; for this word = the Gr. <span lang="grc" xml:lang="grc">λῃστὴς</span> see Suppl. vol. iv. index.</p> +<p class='c000'><span class='label'><a href='#r123'>123</a>. </span>Arab. “Yá Luss”; for this word = the Gr. <span lang="grc">λῃστὴς</span> see Suppl. vol. iv. index.</p> </div> <div class='footnote' id='f124'> <p class='c000'><span class='label'><a href='#r124'>124</a>. </span>“Al-Nátúr,” the keeper, esp. of a vineyard, a word naturalized in Persian. The -Caliph asks, Is this a <span lang="la" xml:lang="la">bonâ fide</span> affair and hast thou the power to settle the matter -definitely? M. Houdas translates as <i><span lang="fr" xml:lang="fr">Les raisins sont-ils à toi, ou bien es-tu seulement la +Caliph asks, Is this a <span lang="la">bonâ fide</span> affair and hast thou the power to settle the matter +definitely? M. Houdas translates as <i><span lang="fr">Les raisins sont-ils à toi, ou bien es-tu seulement la gardienne de la vigne?</span></i> [The verb záraba, 3rd form, followed by the accusative, means “to join one in partnership.” The sense of the passage seems therefore to be: Dost thou own grapes thyself, or art thou (“tuzáribí,” 2 fem. sing.) in partnership with the @@ -20989,7 +20987,7 @@ own <em>Lelamain</em> (?).</p> <div class='footnote' id='f131'> <p class='c000'><span class='label'><a href='#r131'>131</a>. </span>The “Wronged” (Al-Mazlúm) refers to the Caliph who was being abused and to his coming career as a son-in-law. Gauttier, who translates the tale very perfunctorily, -has <i><span lang="fr" xml:lang="fr">Dieu protège les malheureux et les orphelins</span></i> (vii. 133).</p> +has <i><span lang="fr">Dieu protège les malheureux et les orphelins</span></i> (vii. 133).</p> </div> <div class='footnote' id='f132'> <p class='c000'><span class='label'><a href='#r132'>132</a>. </span>This again is intended to show the masterful nature of the Caliph, and would be as @@ -21006,7 +21004,7 @@ further on in the tale.</p> rediscovery of the porphyry quarries in Middle Egypt, and the gypsum a little inland of Ras Gharíb to the West of the Suez Gulf. Both were much used by the old Egyptians, and we may now fairly expect to rediscover the lost sites, about Tunis and elsewhere in -Northern Africa, whence <i><span lang="it" xml:lang="it">Rosso antico</span></i> and other fine stones were quarried.</p> +Northern Africa, whence <i><span lang="it">Rosso antico</span></i> and other fine stones were quarried.</p> </div> <div class='footnote' id='f135'> <p class='c000'><span class='label'><a href='#r135'>135</a>. </span>Arab. “Al-Hásil” also meaning the taxes, the revenue.</p> @@ -21022,7 +21020,7 @@ Northern Africa, whence <i><span lang="it" xml:lang="it">Rosso antico</span></i> not less intimate with “the opposite.”</p> </div> <div class='footnote' id='f139'> -<p class='c000'><span class='label'><a href='#r139'>139</a>. </span>In text “Kinnab” which M. Houdas translates <i><span lang="fr" xml:lang="fr">étoupe que l’on fixe au bout d’un +<p class='c000'><span class='label'><a href='#r139'>139</a>. </span>In text “Kinnab” which M. Houdas translates <i><span lang="fr">étoupe que l’on fixe au bout d’un roseau pour blanchir les murs</span></i>.</p> </div> <div class='footnote' id='f140'> @@ -21087,11 +21085,11 @@ devil Camos (?) his brother.” The Arab. word is connected with the ✓ shamma smelt and suggests the policeman smoking plots.</p> </div> <div class='footnote' id='f149'> -<p class='c000'><span class='label'><a href='#r149'>149</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> concealing the secret sins of the people. This sketch of the cad policeman will +<p class='c000'><span class='label'><a href='#r149'>149</a>. </span><i><span lang="la">i.e.</span></i> concealing the secret sins of the people. This sketch of the cad policeman will find many an original in the London force, if the small householder speak the truth.</p> </div> <div class='footnote' id='f150'> -<p class='c000'><span class='label'><a href='#r150'>150</a>. </span><i><span lang="fr" xml:lang="fr">Qui n’ait un point de contact avec l’une de ces catégories</span></i>—(Houdas).</p> +<p class='c000'><span class='label'><a href='#r150'>150</a>. </span><i><span lang="fr">Qui n’ait un point de contact avec l’une de ces catégories</span></i>—(Houdas).</p> </div> <div class='footnote' id='f151'> <p class='c000'><span class='label'><a href='#r151'>151</a>. </span>In the old translations “The Hazen” (Kházin = treasurer?) which wholly abolishes @@ -21104,7 +21102,7 @@ the <em>double entendre</em>.</p> <p class='c000'><span class='label'><a href='#r153'>153</a>. </span>In text “Ghaush” for “Ghaushah” = noise, row.</p> </div> <div class='footnote' id='f154'> -<p class='c000'><span class='label'><a href='#r154'>154</a>. </span>“Akkál bula’hu” <i><span lang="la" xml:lang="la">i.e.</span></i> commit all manner of abominations. “To eat skite” is to +<p class='c000'><span class='label'><a href='#r154'>154</a>. </span>“Akkál bula’hu” <i><span lang="la">i.e.</span></i> commit all manner of abominations. “To eat skite” is to talk or act foolishly.</p> </div> <div class='footnote' id='f155'> @@ -21124,7 +21122,7 @@ see vol. i. 301.</p> descend upon the house-terrace which apparently they do not understand to be the roof.</p> </div> <div class='footnote' id='f159'> -<p class='c000'><span class='label'><a href='#r159'>159</a>. </span>Arab. “Al-Káfi’ah” = <i><span lang="fr" xml:lang="fr">garde-fou, rebord d’une terrasse</span></i>—(Houdas).</p> +<p class='c000'><span class='label'><a href='#r159'>159</a>. </span>Arab. “Al-Káfi’ah” = <i><span lang="fr">garde-fou, rebord d’une terrasse</span></i>—(Houdas).</p> </div> <div class='footnote' id='f160'> <p class='c000'><span class='label'><a href='#r160'>160</a>. </span>Our vulgar “Houri”: see vols. i. 90; iii. 233. There are many meanings of @@ -21161,7 +21159,7 @@ elsewhere, “under correction.”—<span class='sc'>St.</span>]</p> <p class='c000'><span class='label'><a href='#r163'>163</a>. </span>In text “Hmsh.” The Dicts. give Himmas and Himmis, forms never heard, and Forsk. (Flora Ægypt.-Arab. p. lxxi.) “Homos,” also unknown. The vulg. pron. is “Hummus” or as Lane (M. E. chapt. v.) has it “Hommus” (chick-peas). The word -applies to the pea, while “Malán” is the plant in pod. It is the <i><span lang="la" xml:lang="la">cicer arietinum</span></i> concerning +applies to the pea, while “Malán” is the plant in pod. It is the <i><span lang="la">cicer arietinum</span></i> concerning which a classical tale is told. “Cicero (pron. Kikero) was a poor scholar in the University of Athens, wherewith his enemies in Rome used to reproach him, and as he passed through the streets would call out ‘O Cicer, Cicer, O,’ a word still used in @@ -21177,7 +21175,7 @@ Cambridge, and answers to a Servitor in Oxford.” Quaint this approximation bet sticks.</p> </div> <div class='footnote' id='f166'> -<p class='c000'><span class='label'><a href='#r166'>166</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> a witch; see vol. viii. 131.</p> +<p class='c000'><span class='label'><a href='#r166'>166</a>. </span><i><span lang="la">i.e.</span></i> a witch; see vol. viii. 131.</p> </div> <div class='footnote' id='f167'> <p class='c000'><span class='label'><a href='#r167'>167</a>. </span>So in the phrase “Otbah hath the colic,” first said concerning Otbah b. Rabí’a by @@ -21188,11 +21186,11 @@ Tabari, vol. ii. 491.</p> <p class='c000'><span class='label'><a href='#r168'>168</a>. </span>Compare the French “Brr!”</p> </div> <div class='footnote' id='f169'> -<p class='c000'><span class='label'><a href='#r169'>169</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> to whom thou owest a debt of apology or excuse, “Gharím” = debtor or +<p class='c000'><span class='label'><a href='#r169'>169</a>. </span><i><span lang="la">i.e.</span></i> to whom thou owest a debt of apology or excuse, “Gharím” = debtor or creditor.</p> </div> <div class='footnote' id='f170'> -<p class='c000'><span class='label'><a href='#r170'>170</a>. </span>Arab. “Juráb al-’uddah,” <i><span lang="la" xml:lang="la">i.e.</span></i> the manacles, fetters, etc.</p> +<p class='c000'><span class='label'><a href='#r170'>170</a>. </span>Arab. “Juráb al-’uddah,” <i><span lang="la">i.e.</span></i> the manacles, fetters, etc.</p> </div> <div class='footnote' id='f171'> <p class='c000'><span class='label'><a href='#r171'>171</a>. </span>The following three sentences are taken from the margin of (MS.) p. 257, and @@ -21233,10 +21231,10 @@ on the “spindle” side.</p> <div class='footnote' id='f179'> <p class='c000'><span class='label'><a href='#r179'>179</a>. </span>Arab. “Kunyah” (the pop. mispronunciation of “Kinyah”) is not used here with strict correctness. It is a forename or bye-name generally taken from the favourite son, -Abú (father of) being prefixed. When names are written in full it begins the string, <i><span lang="la" xml:lang="la">e.g.</span></i>, +Abú (father of) being prefixed. When names are written in full it begins the string, <i><span lang="la">e.g.</span></i>, Abu Mohammed (forename), Kásim (true name), ibn Ali (father’s name), ibn Mohammed (grandfather’s), ibn Osman (great-grandfather), Al-Hariri (=the Silkman from the craft -of the family), Al-Basri (of Bassorah). There is also the “Lakab” (<i><span lang="fr" xml:lang="fr">sobriquet</span></i>), <i><span lang="la" xml:lang="la">e.g.</span></i> +of the family), Al-Basri (of Bassorah). There is also the “Lakab” (<i><span lang="fr">sobriquet</span></i>), <i><span lang="la">e.g.</span></i> Al-Bundukání or Badí’u ’l-Zamán (Rarity of the Age), which may be placed either before or after the “Kunyah” when the latter is used alone. Chenery (Al-Hariri, p. 315) confines the “Kunyah” to forenames beginning with Abú; but it also applies to those @@ -21245,8 +21243,8 @@ See vol iv. 287. It is considered friendly and graceful to address a Moslem by t bye-name.—Gaudent prænomine molles Auriculæ.</p> </div> <div class='footnote' id='f180'> -<p class='c000'><span class='label'><a href='#r180'>180</a>. </span>In text “Yá Kawákí,” which M. Houdas translates “<i><span lang="fr" xml:lang="fr">O piailleur</span></i>,” remarking that -here it would be = <i><span lang="fr" xml:lang="fr">poule mouillée</span></i>.</p> +<p class='c000'><span class='label'><a href='#r180'>180</a>. </span>In text “Yá Kawákí,” which M. Houdas translates “<i><span lang="fr">O piailleur</span></i>,” remarking that +here it would be = <i><span lang="fr">poule mouillée</span></i>.</p> </div> <div class='footnote' id='f181'> <p class='c000'><span class='label'><a href='#r181'>181</a>. </span>“’Alakah khárijah” = an extraordinary drubbing.</p> @@ -21257,9 +21255,9 @@ clerical error for “Kal-a” or “Kiláa” = safety, protection.</p> </div> <div class='footnote' id='f183'> <p class='c000'><span class='label'><a href='#r183'>183</a>. </span>I am surprised that so learned and practical an Arabist as the Baron de Slane in his -Fr. translation of Ibn Khaldún should render <i><span lang="fr" xml:lang="fr">le surnom d’Er-Rechid</span></i> (<i><span lang="fr" xml:lang="fr">le prudent</span></i>), for +Fr. translation of Ibn Khaldún should render <i><span lang="fr">le surnom d’Er-Rechid</span></i> (<i><span lang="fr">le prudent</span></i>), for “The Rightly Directed,” the Orthodox (vol. ii. 237), when (ibid. p. 259) he properly -translates “Al-Khulafá al-rashidín” by <i><span lang="fr" xml:lang="fr">Les Califes qui marchent dans la voie droite</span></i>.</p> +translates “Al-Khulafá al-rashidín” by <i><span lang="fr">Les Califes qui marchent dans la voie droite</span></i>.</p> </div> <div class='footnote' id='f184'> <p class='c000'><span class='label'><a href='#r184'>184</a>. </span>MSS. pp. 476–504. This tale is laid down on the same lines as “Abú al-Husn @@ -21291,20 +21289,20 @@ parents find their offspring too clever for them; not, as in the “New World, is entitled to take precedence and command of Age.</p> </div> <div class='footnote' id='f189'> -<p class='c000'><span class='label'><a href='#r189'>189</a>. </span>In text “Fa min tumma” for “thumma”—then, <i><span lang="fr" xml:lang="fr">alors</span></i>.</p> +<p class='c000'><span class='label'><a href='#r189'>189</a>. </span>In text “Fa min tumma” for “thumma”—then, <i><span lang="fr">alors</span></i>.</p> </div> <div class='footnote' id='f190'> <p class='c000'><span class='label'><a href='#r190'>190</a>. </span>Such as the headstall and hobbles, the cords and chains for binding captives, and the mace and sword hanging to the saddle-bow.</p> </div> <div class='footnote' id='f191'> -<p class='c000'><span class='label'><a href='#r191'>191</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> not a well-known or distinguished horseman, but a chance rider.</p> +<p class='c000'><span class='label'><a href='#r191'>191</a>. </span><i><span lang="la">i.e.</span></i> not a well-known or distinguished horseman, but a chance rider.</p> </div> <div class='footnote' id='f192'> <p class='c000'><span class='label'><a href='#r192'>192</a>. </span>These “letters of Mutalammis,” as Arabs term our Litteræ Bellerophonteæ, or -“Uriah’s letters,” are a <i><span lang="fr" xml:lang="fr">lieu commun</span></i> in the East and the Prince was in luck when he +“Uriah’s letters,” are a <i><span lang="fr">lieu commun</span></i> in the East and the Prince was in luck when he opened and read the epistle here given by mistake to the wrong man. Mutalammis, a poet -of The Ignorance, had this <i><span lang="fr" xml:lang="fr">sobriquet</span></i> (the “frequent asker,” or, as we should say, the +of The Ignorance, had this <i><span lang="fr">sobriquet</span></i> (the “frequent asker,” or, as we should say, the Solicitor-General), his name being Jarír bin ’Abd al-Masíh. He was uncle to Tarafah of the Mu’allakah or prize-poem, a type of the witty dissolute bard of the jovial period before Al-Islam arose to cloud and dull man’s life. One day as he was playing with other @@ -21437,7 +21435,7 @@ ix. 14) as a lasting memorial. I have described (Pilgrim. i. 301) the mark of Mo at the little Hammam behind the old Phœnician colony of Tur, in the miscalled “Sinaitic” Peninsula: it is large enough to act mainmast for a ship. The end of the rod or rods is unknown: it died when its work was done, and like many other things, -holy and unholy, which would be priceless, <i><span lang="la" xml:lang="la">e.g.</span></i>, the true Cross or Pilate’s sword, it +holy and unholy, which would be priceless, <i><span lang="la">e.g.</span></i>, the true Cross or Pilate’s sword, it remains only as a memory around which a host of grotesque superstitions have grouped themselves.</p> </div> @@ -21518,8 +21516,8 @@ Solomon was buried.</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'>“<span lang="de" xml:lang="de">So Adam reutte (reute) and Eva span</span></div> - <div class='line'><span lang="de" xml:lang="de">Wer was da ein Eddelman (Edelman)?</span>”</div> + <div class='line'>“<span lang="de">So Adam reutte (reute) and Eva span</span></div> + <div class='line'><span lang="de">Wer was da ein Eddelman (Edelman)?</span>”</div> </div> </div> </div> @@ -21528,12 +21526,12 @@ Solomon was buried.</p> <div class='footnote' id='f209'> <p class='c000'><span class='label'><a href='#r209'>209</a>. </span>Plur. of “’Usfúr” = a bird, a sparrow. The etymology is characteristically Oriental and Mediæval, reminding us of Dan Chaucer’s meaning of Cecilia “Heaven’s lily” -(Súsan) or “Way for the blind” (Cæcus) or “Thoughts of Holiness” and <i><span lang="la" xml:lang="la">lia</span></i> = lasting +(Súsan) or “Way for the blind” (Cæcus) or “Thoughts of Holiness” and <i><span lang="la">lia</span></i> = lasting industry; or, “Heaven and Leos” (people), so that she might be named the people’s heaven (The Second Nonne’s Tale).</p> </div> <div class='footnote' id='f210'> -<p class='c000'><span class='label'><a href='#r210'>210</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “Fír is rebellious.”</p> +<p class='c000'><span class='label'><a href='#r210'>210</a>. </span><i><span lang="la">i.e.</span></i> “Fír is rebellious.”</p> </div> <div class='footnote' id='f211'> <p class='c000'><span class='label'><a href='#r211'>211</a>. </span>Both of which, I may note, are not things but states, modes or conditions of things. @@ -21552,11 +21550,11 @@ Psalm xc.</p> <p class='c000'><span class='label'><a href='#r214'>214</a>. </span>Arab. “Libás” = clothes in general.</p> </div> <div class='footnote' id='f215'> -<p class='c000'><span class='label'><a href='#r215'>215</a>. </span>In text <span lang="ar" xml:lang="ar" dir="rtl">ظفر</span> Zafar = victory. It may also be “Zifr” = alluding to the horny matter +<p class='c000'><span class='label'><a href='#r215'>215</a>. </span>In text <span lang="ar" dir="rtl">ظفر</span> Zafar = victory. It may also be “Zifr” = alluding to the horny matter which, according to Moslem tradition, covered the bodies of “our first parents” and of which after the “original sin” nothing remained but the nails of their fingers and toes. It was only when this disappeared that they became conscious of their nudity. So says -M. Houdas; but I prefer to consider the word as a clerical error for <span lang="ar" xml:lang="ar" dir="rtl">ضفر</span> Zafar = plaited +M. Houdas; but I prefer to consider the word as a clerical error for <span lang="ar" dir="rtl">ضفر</span> Zafar = plaited hair.</p> </div> <div class='footnote' id='f216'> @@ -21576,7 +21574,7 @@ Eastern Jews and the Arab Gentiles.</p> </div> <div class='footnote' id='f218'> <p class='c000'><span class='label'><a href='#r218'>218</a>. </span>In text “Tajní” = lit. thou pluckest (the fruit of good deeds). M. Houdas translates -<i><span lang="fr" xml:lang="fr">Tu recueilles, mot à mot tu cueilles</span></i>.</p> +<i><span lang="fr">Tu recueilles, mot à mot tu cueilles</span></i>.</p> </div> <div class='footnote' id='f219'> <p class='c000'><span class='label'><a href='#r219'>219</a>. </span>See note at the end of this tale.</p> @@ -21585,10 +21583,10 @@ Eastern Jews and the Arab Gentiles.</p> <p class='c000'><span class='label'><a href='#r220'>220</a>. </span>Amongst the Jews the Temple of Jerusalem was a facsimile of the original built by Jehovah in the lowest heaven or that of the Moon. For the same idea (doubtless a derivation from the Talmud) amongst the Moslems concerning the heavenly Ka’abah -called Bayt al-Ma’múr (the Populated House) see my Pilgrimage iii. 186, <i><span lang="la" xml:lang="la">et seq.</span></i></p> +called Bayt al-Ma’múr (the Populated House) see my Pilgrimage iii. 186, <i><span lang="la">et seq.</span></i></p> </div> <div class='footnote' id='f221'> -<p class='c000'><span class='label'><a href='#r221'>221</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> there is an end of the matter.</p> +<p class='c000'><span class='label'><a href='#r221'>221</a>. </span><i><span lang="la">i.e.</span></i> there is an end of the matter.</p> </div> <div class='footnote' id='f222'> <p class='c000'><span class='label'><a href='#r222'>222</a>. </span>In text “Massa-hu ’l Fakr” = poverty touched him.</p> @@ -21621,20 +21619,20 @@ vol. i. 28. In Heb. Kahana = he ministered (priests’ offices or other business = a priest either of the true God or of false gods.</p> </div> <div class='footnote' id='f229'> -<p class='c000'><span class='label'><a href='#r229'>229</a>. </span>This ending with its <em>resumé</em> of contents is somewhat <i><span lang="fr" xml:lang="fr">hors ligne</span></i>, yet despite its vain +<p class='c000'><span class='label'><a href='#r229'>229</a>. </span>This ending with its <em>resumé</em> of contents is somewhat <i><span lang="fr">hors ligne</span></i>, yet despite its vain repetition I think it advisable to translate it.</p> </div> <div class='footnote' id='f230'> <p class='c000'><span class='label'><a href='#r230'>230</a>. </span>“And she called his name Moses, and she said because from the water I drew him” -(Exod. ii. 10). So in Copt. <span lang="cop" xml:lang="cop">ⲙⲱⲟⲩⲥⲉ</span> = water son, <span lang="cop" xml:lang="cop">ⲙⲉⲥ</span> = waters, <span lang="cop" xml:lang="cop">ⲙⲟⲩϭⲓ</span> = taken from or <span lang="cop" xml:lang="cop">ⲙⲟⲩⲁϩⲓ</span> = delivered from.</p> +(Exod. ii. 10). So in Copt. <span lang="cop">ⲙⲱⲟⲩⲥⲉ</span> = water son, <span lang="cop">ⲙⲉⲥ</span> = waters, <span lang="cop">ⲙⲟⲩϭⲓ</span> = taken from or <span lang="cop">ⲙⲟⲩⲁϩⲓ</span> = delivered from.</p> </div> <div class='footnote' id='f231'> <p class='c000'><span class='label'><a href='#r231'>231</a>. </span>The Pharaoh of the Exodus is popularly supposed by Moslems to have treated his leprosy with baths of babes’ blood, the babes being of the Banú Isráil. The -word “Pharaoh” is not without its etymological difficulties. In Josephus <span lang="iw" xml:lang="iw" dir="rtl">פרעה</span> - = <span lang="cop" xml:lang="cop">ⲡⲓ ⲟⲩⲣⲟ</span> = the King. Others suggest <span lang="cop" xml:lang="cop">ⲡⲓ ⲣⲁ</span> = the sun, which has little +word “Pharaoh” is not without its etymological difficulties. In Josephus <span lang="he" dir="rtl">פרעה</span> + = <span lang="cop">ⲡⲓ ⲟⲩⲣⲟ</span> = the King. Others suggest <span lang="cop">ⲡⲓ ⲣⲁ</span> = the sun, which has little weight. Rá, the sun (without article) generally follows the name of the king who is also -termed <span lang="cop" xml:lang="cop">ⲥⲓ ⲣⲁ</span> = son of Ra, ergo not Ra. Harding follows Brugsch Pasha, who +termed <span lang="cop">ⲥⲓ ⲣⲁ</span> = son of Ra, ergo not Ra. Harding follows Brugsch Pasha, who proposes “Per’ao” = great house, sublime Porte.</p> </div> <div class='footnote' id='f232'> @@ -21704,12 +21702,12 @@ aforesaid meats were set out) shimmered like unto silver for their cleanliness. </div> <div class='footnote' id='f242'> <p class='c000'><span class='label'><a href='#r242'>242</a>. </span>In text “Hawánít,” plur. of “Hanút” = the shop or vault of a vintner, pop. -derived from the Persian Kháneh; but it appears to be another form of <span lang="ar" xml:lang="ar" dir="rtl">حانوت</span> Heb. -<span lang="iw" xml:lang="iw" dir="rtl">חנות</span><a id='t124'></a> Syr. <span lang="syc" xml:lang="syc" dir="rtl">ܗܰܢܘܽܬܐܰ</span>. In Jer. xxvii. 16, where the A. V. has “When Jeremiah was +derived from the Persian Kháneh; but it appears to be another form of <span lang="ar" dir="rtl">حانوت</span> Heb. +<span lang="he" dir="rtl">חנות</span><a id='t124'></a> Syr. <span lang="syc" dir="rtl">ܗܰܢܘܽܬܐܰ</span>. In Jer. xxvii. 16, where the A. V. has “When Jeremiah was entered into the dungeon and into the <em>cabins</em>,” read “underground vaults,” cells or cellars where wine was sold. “Hanút” also means either the vintner or the vintner’s -shop. The derivation from <span lang="ar" xml:lang="ar" dir="rtl">حين</span> because it <em>ruins</em> man’s property and wounds his honour -is the <i><span lang="fr" xml:lang="fr">jeu d’esprit</span></i> of a moralising grammarian. Chenery’s Al-Hariri, p. 377.</p> +shop. The derivation from <span lang="ar" dir="rtl">حين</span> because it <em>ruins</em> man’s property and wounds his honour +is the <i><span lang="fr">jeu d’esprit</span></i> of a moralising grammarian. Chenery’s Al-Hariri, p. 377.</p> </div> <div class='footnote' id='f243'> <p class='c000'><span class='label'><a href='#r243'>243</a>. </span>In the Arab. “Jawákín,” plur. of Arab. Jaukán for Pers. Chaugán, a crooked stick, @@ -21729,19 +21727,19 @@ loose, and evidently sorely corrupted, so I think every attempt at elucidation m acceptable.—<span class='sc'>St.</span>]</p> </div> <div class='footnote' id='f245'> -<p class='c000'><span class='label'><a href='#r245'>245</a>. </span>“Wa Kíta’h hamrah,” which M. Houdas renders <i><span lang="fr" xml:lang="fr">un morceau de viande cuite</span></i>.</p> +<p class='c000'><span class='label'><a href='#r245'>245</a>. </span>“Wa Kíta’h hamrah,” which M. Houdas renders <i><span lang="fr">un morceau de viande cuite</span></i>.</p> </div> <div class='footnote' id='f246'> <p class='c000'><span class='label'><a href='#r246'>246</a>. </span>This is a specimen of the Islamised Mantra called in Sanskrit Stambhaná and intended to procure illicit intercourse. Herklots has printed a variety of formulæ which are popular throughout southern India: even in the Maldive Islands we find such “Fandita” -(<i><span lang="la" xml:lang="la">i.e.</span></i> Panditya, the learned Science) and Mr. Bell (Journ., Ceylon Br. R. A. S. vii. 109) +(<i><span lang="la">i.e.</span></i> Panditya, the learned Science) and Mr. Bell (Journ., Ceylon Br. R. A. S. vii. 109) gives the following specimen, “Write the name of the beloved; pluck a bud of the screwpine -(here a <i><span lang="fr" xml:lang="fr">palette de mouton</span></i>); sharpen a new knife; on one side of the bud write the Surat +(here a <i><span lang="fr">palette de mouton</span></i>); sharpen a new knife; on one side of the bud write the Surat al-Badr (chapter of Power, No. xxi., thus using the word of Allah for Satan’s purpose); on the other side write Vajahata; make an image out of the bud; indite particulars of the horoscope; copy from beginning to end the Surat al-Rahmán (the Compassionating, -No. xlviii.); tie the image in five places with coir left-hand-twisted (<i><span lang="la" xml:lang="la">i.e.</span></i> widdershins or +No. xlviii.); tie the image in five places with coir left-hand-twisted (<i><span lang="la">i.e.</span></i> widdershins or ‘against the sun’); cut the throat of a blood-sucker (lizard); smear its blood on the image; place it in a loft; dry it for three days; then take it and enter the sea. If you go in knee-deep the woman will send you a message; if you go in to the waist she will @@ -21754,7 +21752,7 @@ vol. iii.</p> <p class='c000'><span class='label'><a href='#r247'>247</a>. </span>Probably the name of some Prince of the Jinns.</p> </div> <div class='footnote' id='f248'> -<p class='c000'><span class='label'><a href='#r248'>248</a>. </span>In text “Kamá zukira fí Dayli-h” = <i><span lang="fr" xml:lang="fr">arrange-toi de façon à l’atteindre</span></i> (Houdas).</p> +<p class='c000'><span class='label'><a href='#r248'>248</a>. </span>In text “Kamá zukira fí Dayli-h” = <i><span lang="fr">arrange-toi de façon à l’atteindre</span></i> (Houdas).</p> </div> <div class='footnote' id='f249'> <p class='c000'><span class='label'><a href='#r249'>249</a>. </span>Proverbial for its depth: Káshán is the name of sundry cities; here one in the Jibál @@ -21768,7 +21766,7 @@ or Irák ’Ajami—Persian Mesopotamia.</p> involuntarily.</p> </div> <div class='footnote' id='f252'> -<p class='c000'><span class='label'><a href='#r252'>252</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> last night; see vol. iii. 249.</p> +<p class='c000'><span class='label'><a href='#r252'>252</a>. </span><i><span lang="la">i.e.</span></i> last night; see vol. iii. 249.</p> </div> <div class='footnote' id='f253'> <p class='c000'><span class='label'><a href='#r253'>253</a>. </span>In text “Wuldán” = “Ghilmán”: the boys of Paradise; for whom and their @@ -21783,7 +21781,7 @@ a hole therein; but the sole result was that the pigeons had a rare feast. See S vol. iii. 570.</p> </div> <div class='footnote' id='f255'> -<p class='c000'><span class='label'><a href='#r255'>255</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> a martyr of love. See vols. iii. 211; iv. 205.</p> +<p class='c000'><span class='label'><a href='#r255'>255</a>. </span><i><span lang="la">i.e.</span></i> a martyr of love. See vols. iii. 211; iv. 205.</p> </div> <div class='footnote' id='f256'> <p class='c000'><span class='label'><a href='#r256'>256</a>. </span>In the text “Ka’ka’”; hence the higher parts of Meccah, inhabited by the Jurham @@ -21811,7 +21809,7 @@ mesmerists will find no difficulty in recognising a common effect upon “Odylic for the different kinds of metamorphosis.</p> </div> <div class='footnote' id='f263'> -<p class='c000'><span class='label'><a href='#r263'>263</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> my high fortune ending in the lowest.</p> +<p class='c000'><span class='label'><a href='#r263'>263</a>. </span><i><span lang="la">i.e.</span></i> my high fortune ending in the lowest.</p> </div> <div class='footnote' id='f264'> <p class='c000'><span class='label'><a href='#r264'>264</a>. </span>In text “Bakar” = black cattle, whether bull, ox or cow. For ploughing with bulls @@ -21854,22 +21852,22 @@ realgar, from the Pers. Sandar = amber.</p> <div class='footnote' id='f273'> <p class='c000'><span class='label'><a href='#r273'>273</a>. </span>MSS. pp. 718–724. This fable, whose moral is that the biter is often bit, seems unknown to Æsop and the compilation which bore his name during the so-called Dark -Ages. It first occurs in the old French metrical <em>Roman de Renart</em> entitled, <cite><span lang="fr" xml:lang="fr">Si comme +Ages. It first occurs in the old French metrical <em>Roman de Renart</em> entitled, <cite><span lang="fr">Si comme Renart prist Chanticler le Coq</span></cite> (ed. Meon, tom. i. 49). It is then found in the collection -of fables by Marie, a French poetess whose <i><span lang="la" xml:lang="la">Lais</span></i> are still extent; and she declares to -have rendered it <i><span lang="fr" xml:lang="fr">de l’Anglois en Roman</span></i>; the original being an Anglo-Saxon version of +of fables by Marie, a French poetess whose <i><span lang="la">Lais</span></i> are still extent; and she declares to +have rendered it <i><span lang="fr">de l’Anglois en Roman</span></i>; the original being an Anglo-Saxon version of Æsop by a King whose name is variously written <em>Li reis Alured</em> (Alfred?), or <em>Aunert</em> (Albert?), or <em>Henris</em>, or <em>Mires</em>. Although Alfred left no version of Æsop there is in -MS. a Latin Æsop containing the same story of an English version by <cite><span lang="la" xml:lang="la">Rex Angliæ +MS. a Latin Æsop containing the same story of an English version by <cite><span lang="la">Rex Angliæ Affrus</span></cite>. Marie’s fable is printed in extenso in the Chaucer of Dr. Morris (i. 247); -London, Bell and Sons, 1880; and sundry lines remind us of the Arabic, <i><span lang="la" xml:lang="la">e.g.</span></i>:—</p> +London, Bell and Sons, 1880; and sundry lines remind us of the Arabic, <i><span lang="la">e.g.</span></i>:—</p> <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'><span lang="fr" xml:lang="fr">Li gupil volt parler en haut,</span></div> - <div class='line'><span lang="fr" xml:lang="fr">Et li cocs de sa buche saut,</span></div> - <div class='line'><span lang="fr" xml:lang="fr">Sur un haut fust s’est muntez.</span></div> + <div class='line'><span lang="fr">Li gupil volt parler en haut,</span></div> + <div class='line'><span lang="fr">Et li cocs de sa buche saut,</span></div> + <div class='line'><span lang="fr">Sur un haut fust s’est muntez.</span></div> </div> </div> </div> @@ -21879,9 +21877,9 @@ London, Bell and Sons, 1880; and sundry lines remind us of the Arabic, <i><span <div class='lg-container-b c002'> <div class='linegroup'> <div class='group'> - <div class='line'><span lang="fr" xml:lang="fr">Ceo funt li fol tut le plusur,</span></div> - <div class='line'><span lang="fr" xml:lang="fr">Parolent quant deivent taiser,</span></div> - <div class='line'><span lang="fr" xml:lang="fr">Teisent quant il deivent parler.</span></div> + <div class='line'><span lang="fr">Ceo funt li fol tut le plusur,</span></div> + <div class='line'><span lang="fr">Parolent quant deivent taiser,</span></div> + <div class='line'><span lang="fr">Teisent quant il deivent parler.</span></div> </div> </div> </div> @@ -21898,7 +21896,7 @@ Asiatic growth, now being supplanted by maize and rice.</p> <p class='c000'><span class='label'><a href='#r275'>275</a>. </span>“Sa’alab” or “Tha’lab”; vol. iii. 132.</p> </div> <div class='footnote' id='f276'> -<p class='c000'><span class='label'><a href='#r276'>276</a>. </span>In text “Kikán,” plur. of “Kík” = <i><span lang="fr" xml:lang="fr">des corneilles</span></i> (Houdas).</p> +<p class='c000'><span class='label'><a href='#r276'>276</a>. </span>In text “Kikán,” plur. of “Kík” = <i><span lang="fr">des corneilles</span></i> (Houdas).</p> </div> <div class='footnote' id='f277'> <p class='c000'><span class='label'><a href='#r277'>277</a>. </span>“Samman” or “Summán,” classically “Salwà.”</p> @@ -21971,7 +21969,7 @@ converted the hard-headed Omar. In the text the citation is garbled and imperfec <div class='footnote' id='f290'> <p class='c000'><span class='label'><a href='#r290'>290</a>. </span>The rod of Moses (see pp. 98–99) is the great prototype in Al-Islam of the staff or walking-stick, hence it became a common symbol of dignity and it also served to -administer ready chastisement, <i><span lang="la" xml:lang="la">e.g.</span></i> in the hands of austere Caliph Omar.</p> +administer ready chastisement, <i><span lang="la">e.g.</span></i> in the hands of austere Caliph Omar.</p> </div> <div class='footnote' id='f291'> <p class='c000'><span class='label'><a href='#r291'>291</a>. </span>An onomatopy like “Couïc, Couïc.” For “Maksah,” read “Fa-sáha” = and @@ -22017,7 +22015,7 @@ often with meat.</p> <p class='c000'><span class='label'><a href='#r301'>301</a>. </span>So in text: I suspect for “’Ajínniyah” = a dish of dough.</p> </div> <div class='footnote' id='f302'> -<p class='c000'><span class='label'><a href='#r302'>302</a>. </span>The Golden Calf is alluded to in many Koranic passages, <i><span lang="la" xml:lang="la">e.g.</span></i> Súrah ii. (the +<p class='c000'><span class='label'><a href='#r302'>302</a>. </span>The Golden Calf is alluded to in many Koranic passages, <i><span lang="la">e.g.</span></i> Súrah ii. (the Cow) 48; vii. (Al-Aaráf) 146; S. liv. (Women) 152; but especially in S. xx. (Tá Há) 90, where Sámiri is expressly mentioned. Most Christian commentators translate this by “Samaritan” and unjustly note it as “a grievous ignorance of history on the part @@ -22034,7 +22032,7 @@ traced to the old national feud between the Jews and the Samaritans”—of whic Mohammed, living amongst the Jews, would be at least as well informed as any modern European. He quotes De Sacy (Chrest. i. 189) who states that Abú Rayhán Mohammed Birúni represents the Samaritans as being nicknamed (not Al-limsahsit as Mr. Rodwell -has it, but) “Lá Mesas” or “Lá Mesásiyah” = the people who say “no touch” (<i><span lang="la" xml:lang="la">i.e.</span></i> +has it, but) “Lá Mesas” or “Lá Mesásiyah” = the people who say “no touch” (<i><span lang="la">i.e.</span></i> touch me not, from Súrah xx. 97); and Juynboll, Chron. Sam. p. 113 (Leid. 1848). Josephus (Ant. xii. cap. 1) also mentions a colony of Samaritans settled in Egypt by Ptolemy Lagus, some of whose descendants inhabited Cairo as late as temp. Scaliger (De @@ -22061,14 +22059,14 @@ careful to guard against ceremonial pollution: hence the epithet “Noli me tang <p class='c000'><span class='label'><a href='#r307'>307</a>. </span>In text “Sinaubar,” which may also mean pistachio-tree.</p> </div> <div class='footnote' id='f308'> -<p class='c000'><span class='label'><a href='#r308'>308</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> 475 to 478 Eng. grains avoir., less than the Ukiyyah or Wukiyyah = ounce = 571·5 +<p class='c000'><span class='label'><a href='#r308'>308</a>. </span><i><span lang="la">i.e.</span></i> 475 to 478 Eng. grains avoir., less than the Ukiyyah or Wukiyyah = ounce = 571·5 to 576 grains. Vol. ix. 216.</p> </div> <div class='footnote' id='f309'> <p class='c000'><span class='label'><a href='#r309'>309</a>. </span>Not more absurd than an operatic hero singing while he dies.</p> </div> <div class='footnote' id='f310'> -<p class='c000'><span class='label'><a href='#r310'>310</a>. </span>MS. pp. 588–627. In Gauttier’s edit. vii. (234–256), it appears as <cite><span lang="fr" xml:lang="fr">Histoire de +<p class='c000'><span class='label'><a href='#r310'>310</a>. </span>MS. pp. 588–627. In Gauttier’s edit. vii. (234–256), it appears as <cite><span lang="fr">Histoire de l’Habitant de Damas</span></cite>. His advertisement in the beginning of vol. vii. tells us that it has been printed in previous edits., but greatly improved in his: however that may be, the performance is below contempt. In Heron it becomes <em>The POWER OF DESTINY, @@ -22158,8 +22156,8 @@ Heron it becomes the “Giamah Illamoue,” one of the three most famous mosques world.</p> </div> <div class='footnote' id='f327'> -<p class='c000'><span class='label'><a href='#r327'>327</a>. </span>M. Houdas translates “Tarz,” “Márkaz” or “Mirkáz” by <i><span lang="fr" xml:lang="fr">Une pierre en forme -de dame, instrument qui sert à enfoncer les pavés</span></i> (=our “beetle”); <i><span lang="fr" xml:lang="fr">c’est-à-dire en +<p class='c000'><span class='label'><a href='#r327'>327</a>. </span>M. Houdas translates “Tarz,” “Márkaz” or “Mirkáz” by <i><span lang="fr">Une pierre en forme +de dame, instrument qui sert à enfoncer les pavés</span></i> (=our “beetle”); <i><span lang="fr">c’est-à-dire en forme de borne</span></i>.</p> </div> <div class='footnote' id='f328'> @@ -22167,12 +22165,12 @@ forme de borne</span></i>.</p> </div> <div class='footnote' id='f329'> <p class='c000'><span class='label'><a href='#r329'>329</a>. </span>Heron calls her “Negemet-il-Souper” = Najmat al-Sabáh = Constellation of Morn. -In the Cotheal MS. she uses very harsh language to the stranger, “O Bull (<i><span lang="la" xml:lang="la">i.e.</span></i> O +In the Cotheal MS. she uses very harsh language to the stranger, “O Bull (<i><span lang="la">i.e.</span></i> O stupid), this be not thy house nor yet the house of thy sire;” etc. “go forth to the curse of God and get thee to Hell,” c.</p> </div> <div class='footnote' id='f330'> -<p class='c000'><span class='label'><a href='#r330'>330</a>. </span>In text <span lang="ar" xml:lang="ar" dir="rtl">ضايح</span> which I read <span lang="ar" xml:lang="ar" dir="rtl">ضايع</span>.</p> +<p class='c000'><span class='label'><a href='#r330'>330</a>. </span>In text <span lang="ar" dir="rtl">ضايح</span> which I read <span lang="ar" dir="rtl">ضايع</span>.</p> </div> <div class='footnote' id='f331'> <p class='c000'><span class='label'><a href='#r331'>331</a>. </span>For “Kayf” = joy, the pleasure of living, see my Pilgrimage i. 12–13.</p> @@ -22199,7 +22197,7 @@ seems to be the arch-type of these anecdotes.</p> <p class='c000'><span class='label'><a href='#r336'>336</a>. </span>Arab. “Kirsh,” before explained; in Harun’s day, = 3 francs.</p> </div> <div class='footnote' id='f337'> -<p class='c000'><span class='label'><a href='#r337'>337</a>. </span>In the Cotheal MS. the recipe occupies a whole page of ludicrous items, <i><span lang="la" xml:lang="la">e.g.</span></i> Let +<p class='c000'><span class='label'><a href='#r337'>337</a>. </span>In the Cotheal MS. the recipe occupies a whole page of ludicrous items, <i><span lang="la">e.g.</span></i> Let him take three Miskals of pure “Union-with-the-lover,” etc.</p> </div> <div class='footnote' id='f338'> @@ -22237,9 +22235,9 @@ disposal.”</p> <p class='c000'><span class='label'><a href='#r345'>345</a>. </span>Heron has here interpolated an adventure with a Bazar-cook and another with a Confectioner: both discover Ja’afar also by a copy of the “Giaffer” (Al-Jafr). These again are followed by an episode with a fisherman who draws in a miraculous draught by -pronouncing the letters “Gim. Bi. Ouaow” (wáw = J. B. W.) <i><span lang="la" xml:lang="la">i.e.</span></i> Ja’afar, Barmecide, +pronouncing the letters “Gim. Bi. Ouaow” (wáw = J. B. W.) <i><span lang="la">i.e.</span></i> Ja’afar, Barmecide, Wazir; and discovers the Minister by a geomantic table. Then three Darvishes meet -and discourse anent the virtues of “Chebib” (<i><span lang="la" xml:lang="la">i.e.</span></i> Attaf); and lastly come two blind +and discourse anent the virtues of “Chebib” (<i><span lang="la">i.e.</span></i> Attaf); and lastly come two blind men, the elder named Benphises, whose wife having studied occultism and the Dom-Daniel of Tunis, discovers Ja’afar. All this is to marshal the series of marvels and wonders upon wonders predicted to Ja’afar by his father when commanding him to visit @@ -22331,14 +22329,14 @@ they date before the days of Adam.</p> Tuhà = cooked meat and “Tays” = myriads of.</p> </div> <div class='footnote' id='f365'> -<p class='c000'><span class='label'><a href='#r365'>365</a>. </span>M. Houdas translates <i><span lang="fr" xml:lang="fr">les injures devancèrent les compliments</span></i>, an idiom = he did +<p class='c000'><span class='label'><a href='#r365'>365</a>. </span>M. Houdas translates <i><span lang="fr">les injures devancèrent les compliments</span></i>, an idiom = he did not succeed in his design.</p> </div> <div class='footnote' id='f366'> <p class='c000'><span class='label'><a href='#r366'>366</a>. </span>“Cousin” being more polite than “wife”: see vols. vi. 145; ix. 225.</p> </div> <div class='footnote' id='f367'> -<p class='c000'><span class='label'><a href='#r367'>367</a>. </span><i><span lang="fr" xml:lang="fr">Les vertèbres ont fait bourrelet</span></i>, says M. Houdas who adds that “Shakbán” is the +<p class='c000'><span class='label'><a href='#r367'>367</a>. </span><i><span lang="fr">Les vertèbres ont fait bourrelet</span></i>, says M. Houdas who adds that “Shakbán” is the end of a cloth, gown, or cloak, which is thrown over the shoulders and serves, like the “Jayb” in front, to carry small parcels, herbs, etc.</p> </div> @@ -22352,10 +22350,10 @@ end of a cloth, gown, or cloak, which is thrown over the shoulders and serves, l <p class='c000'><span class='label'><a href='#r370'>370</a>. </span>“Tarajjum” taking refuge from Satan the Stoned (Rajím). See vol. iv. 242.</p> </div> <div class='footnote' id='f371'> -<p class='c000'><span class='label'><a href='#r371'>371</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> a descendant of Al-Háshim, great-grandfather of the Prophet. See ix. 24.</p> +<p class='c000'><span class='label'><a href='#r371'>371</a>. </span><i><span lang="la">i.e.</span></i> a descendant of Al-Háshim, great-grandfather of the Prophet. See ix. 24.</p> </div> <div class='footnote' id='f372'> -<p class='c000'><span class='label'><a href='#r372'>372</a>. </span>In text “Shobási,” for “Sobáshí” which M. Houdas translates <i><span lang="fr" xml:lang="fr">prévôt du Palais</span></i>.</p> +<p class='c000'><span class='label'><a href='#r372'>372</a>. </span>In text “Shobási,” for “Sobáshí” which M. Houdas translates <i><span lang="fr">prévôt du Palais</span></i>.</p> </div> <div class='footnote' id='f373'> <p class='c000'><span class='label'><a href='#r373'>373</a>. </span>In the C. MS. Attaf’s head was to be cut off.</p> @@ -22388,7 +22386,7 @@ lowest may aspire to the highest dignity.</p> often prefixed or suffixed to a book.</p> </div> <div class='footnote' id='f379'> -<p class='c000'><span class='label'><a href='#r379'>379</a>. </span>MS. pp. 628–685. Gauttier, vii. 64–90; <cite><span lang="fr" xml:lang="fr">Histoire du Prince Habib et de la Princesse +<p class='c000'><span class='label'><a href='#r379'>379</a>. </span>MS. pp. 628–685. Gauttier, vii. 64–90; <cite><span lang="fr">Histoire du Prince Habib et de la Princesse Dorrat-el-Gawas</span></cite>. The English translation dubs it “Story of Habib and Dorathil-goase, or the Arabian Knight” (vol. iii. 219–89); and thus degrades the high sounding name to a fair echo of Dorothy Goose. The name = Pearl of the Diver: it is also the P. N. @@ -22403,14 +22401,14 @@ Arabia Deserta (Index, B. Helal). In the text we have the vulgarism “Baní” <div class='footnote' id='f381'> <p class='c000'><span class='label'><a href='#r381'>381</a>. </span>Gauttier (vii. 64) clean omits the former Emir because he has nothing to do with the tale. In Heron it is the same, and the second chief is named “Emir-Ben-Hilac-Salamis”; -or for shortness <i><span lang="fr" xml:lang="fr">tout bonnement</span></i> “Salamis”; his wife becoming Amírala +or for shortness <i><span lang="fr">tout bonnement</span></i> “Salamis”; his wife becoming Amírala which, if it mean anything, is = Colonel, or Captain R.N.</p> </div> <div class='footnote' id='f382'> -<p class='c000'><span class='label'><a href='#r382'>382</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Moon of the Nobles.</p> +<p class='c000'><span class='label'><a href='#r382'>382</a>. </span><i><span lang="la">i.e.</span></i> Moon of the Nobles.</p> </div> <div class='footnote' id='f383'> -<p class='c000'><span class='label'><a href='#r383'>383</a>. </span>= the Beloved, <i><span lang="fr" xml:lang="fr">le bien-aimé</span></i>.</p> +<p class='c000'><span class='label'><a href='#r383'>383</a>. </span>= the Beloved, <i><span lang="fr">le bien-aimé</span></i>.</p> </div> <div class='footnote' id='f384'> <p class='c000'><span class='label'><a href='#r384'>384</a>. </span>As has been seen Gauttier reduces the title to “Prince.” Amongst Arabs, however, @@ -22426,7 +22424,7 @@ and all ear. I must learn to use my hand, before I begin to exercise my tongue, write my letters as pure as pearls from the water.” And this is translation!</p> </div> <div class='footnote' id='f386'> -<p class='c000'><span class='label'><a href='#r386'>386</a>. </span>I need hardly note that “Voices from the other world” are a <i><span lang="fr" xml:lang="fr">lieu commun</span></i> of +<p class='c000'><span class='label'><a href='#r386'>386</a>. </span>I need hardly note that “Voices from the other world” are a <i><span lang="fr">lieu commun</span></i> of so-called Spiritualism. See also vol. i. 142 and Suppl. vol. iii.</p> </div> <div class='footnote' id='f387'> @@ -22474,7 +22472,7 @@ Kamar Al-Zaman became the mother of Durrat al-Ghawwas.</p> see vols. iv. 170; v. 259.</p> </div> <div class='footnote' id='f398'> -<p class='c000'><span class='label'><a href='#r398'>398</a>. </span>Gauttier, vii. 71. <cite><span lang="fr" xml:lang="fr">Les Isles Bellour</span></cite>: see vol. iii. 194.</p> +<p class='c000'><span class='label'><a href='#r398'>398</a>. </span>Gauttier, vii. 71. <cite><span lang="fr">Les Isles Bellour</span></cite>: see vol. iii. 194.</p> </div> <div class='footnote' id='f399'> <p class='c000'><span class='label'><a href='#r399'>399</a>. </span>Heron’s “Illabousatrous” (?).</p> @@ -22505,7 +22503,7 @@ In Arab. the names for clouds, rain and all such matters important to a pastoral are well nigh innumerable. Poetry has seized upon the material terms and has converted them into a host of metaphors; for “the genius of the Arabic language, like that of the Hebrew, is to form new ideas by giving a metaphorical signification to material -objects (<i><span lang="la" xml:lang="la">e.g.</span></i> ’Azud, lit. the upper arm; met. a helper).” Chenery p. 380.</p> +objects (<i><span lang="la">e.g.</span></i> ’Azud, lit. the upper arm; met. a helper).” Chenery p. 380.</p> </div> <div class='footnote' id='f404'> <p class='c000'><span class='label'><a href='#r404'>404</a>. </span>In the text “To the palace:” the scribe, apparently forgetting that he is describing @@ -22516,7 +22514,7 @@ as if treating of the normal city-life. I have not followed his example.</p> <p class='c000'><span class='label'><a href='#r405'>405</a>. </span>Heron translates “A massy cuirass of Haoudi.”</p> </div> <div class='footnote' id='f406'> -<p class='c000'><span class='label'><a href='#r406'>406</a>. </span>In text, “Inbasata ’l-Layl al-Asá,” which M. Houdas renders <i><span lang="fr" xml:lang="fr">et s’étendit la nuit +<p class='c000'><span class='label'><a href='#r406'>406</a>. </span>In text, “Inbasata ’l-Layl al-Asá,” which M. Houdas renders <i><span lang="fr">et s’étendit la nuit (mère) de la tristesse</span></i>.</p> </div> <div class='footnote' id='f407'> @@ -22548,7 +22546,7 @@ normal incuriousness. Heron dubs him “Rabir.”</p> </div> <div class='footnote' id='f413'> <p class='c000'><span class='label'><a href='#r413'>413</a>. </span>“Sahha ’alakah” (=a something) “fí hazá ’l-Amri.” The first word appears -<i><span lang="fr" xml:lang="fr">de trop</span></i> being enclosed in brackets in the MS.</p> +<i><span lang="fr">de trop</span></i> being enclosed in brackets in the MS.</p> </div> <div class='footnote' id='f414'> <p class='c000'><span class='label'><a href='#r414'>414</a>. </span>“Wa yabkí ’alaykum Mabálu-h.” [For “Mabál” I would read “Wabál,” in the @@ -22576,7 +22574,7 @@ for which see vol. ii. 236.</p> <p class='c000'><span class='label'><a href='#r418'>418</a>. </span>In text “Changul,” again written with a three-dotted Chím.</p> </div> <div class='footnote' id='f419'> -<p class='c000'><span class='label'><a href='#r419'>419</a>. </span>In text “Al-Mazrab” which M. Houdas translates <i><span lang="fr" xml:lang="fr">cet endroit</span></i>.</p> +<p class='c000'><span class='label'><a href='#r419'>419</a>. </span>In text “Al-Mazrab” which M. Houdas translates <i><span lang="fr">cet endroit</span></i>.</p> </div> <div class='footnote' id='f420'> <p class='c000'><span class='label'><a href='#r420'>420</a>. </span>In text “Yabahh” = saying “Bah, Bah!”</p> @@ -22587,11 +22585,11 @@ the origin of the epithet is readily understood by one who has seen the Atlantic the Black Sea.</p> </div> <div class='footnote' id='f422'> -<p class='c000'><span class='label'><a href='#r422'>422</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “The Stubborn,” “The Obstinate.”</p> +<p class='c000'><span class='label'><a href='#r422'>422</a>. </span><i><span lang="la">i.e.</span></i> “The Stubborn,” “The Obstinate.”</p> </div> <div class='footnote' id='f423'> <p class='c000'><span class='label'><a href='#r423'>423</a>. </span>In text “Al-Jawádit,” where M. Houdas would read “Al-Hawádith” which he -renders by <i><span lang="fr" xml:lang="fr">animaux fraîchement tués</span></i>.</p> +renders by <i><span lang="fr">animaux fraîchement tués</span></i>.</p> </div> <div class='footnote' id='f424'> <p class='c000'><span class='label'><a href='#r424'>424</a>. </span>In the text “Kabad” = the liver, the sky-vault, the handle or grasp of a bow.</p> @@ -22610,7 +22608,7 @@ renders by <i><span lang="fr" xml:lang="fr">animaux fraîchement tués</span></i <p class='c000'><span class='label'><a href='#r428'>428</a>. </span>In text “Kataba Zayjata-há,” the word has before been noticed.</p> </div> <div class='footnote' id='f429'> -<p class='c000'><span class='label'><a href='#r429'>429</a>. </span>Again “Hizà (<span lang="ar" xml:lang="ar" dir="rtl">حظى</span>, in MS. <span lang="ar" xml:lang="ar" dir="rtl">حفى</span>) bi-Zayjati-há” = <i><span lang="fr" xml:lang="fr">le bonheur de ses aventures</span></i>.</p> +<p class='c000'><span class='label'><a href='#r429'>429</a>. </span>Again “Hizà (<span lang="ar" dir="rtl">حظى</span>, in MS. <span lang="ar" dir="rtl">حفى</span>) bi-Zayjati-há” = <i><span lang="fr">le bonheur de ses aventures</span></i>.</p> </div> <div class='footnote' id='f430'> <p class='c000'><span class='label'><a href='#r430'>430</a>. </span>This impalement (“Salb,” which elsewhere means crucifying, vol. iii. 25) may be a @@ -22650,7 +22648,7 @@ Alexander, in 120 volumes; and Mohammed al-‘Aufi.</p> but what follows shows the real meaning to be that given above. (W. F. K.)</p> </div> <div class='footnote' id='f436'> -<p class='c000'><span class='label'><a href='#r436'>436</a>. </span>This I take to be the meaning of the words, “<span lang="fr" xml:lang="fr">une autre monde sous la terre <em>par +<p class='c000'><span class='label'><a href='#r436'>436</a>. </span>This I take to be the meaning of the words, “<span lang="fr">une autre monde sous la terre <em>par sept fois</em></span>.” (W. F. K.).</p> </div> <div class='footnote' id='f437'> @@ -22715,7 +22713,7 @@ are a public disgrace to London.</p> <p class='c000'><span class='label'><a href='#r448'>448</a>. </span>It may serve the home-artist and the home-reader to point out a few of the most erroneous. The harp (i. 143) is the Irish and not the Eastern, yet the latter has been shown in i. 228; and the “Kánún” (ii. 77) is a reproduction from Lane’s Modern -Egyptians. The various Jinnis are fanciful, not traditional, as they should be (see <i><span lang="la" xml:lang="la">inter +Egyptians. The various Jinnis are fanciful, not traditional, as they should be (see <i><span lang="la">inter alia</span></i> Doughty’s Arabia Deserta, ii. 3, etc). In i. 81 and ii. 622 appears a specimen bogie with shaven chin and “droopers” by way of beard and mustachios: mostly they have bestial or simiad countenances with rabbits’ ears, goats’ horns and so forth (i. 166, 169; @@ -22727,11 +22725,11 @@ and the knife, held in the left hand or slung by the left flank, are wholly out waist. In i. 374 the astrolabe is also held in the left hand. The features are classical as those of Arsinoë, certainly not Egyptian, in i. 15; i. 479 and passim. The beggar-women must not wander with faces bare and lacking “nose-bags” as in i. 512. The Shah -(i. 523) wears modern overalls strapped down over dress-<i><span lang="fr" xml:lang="fr">bottines</span></i>: Moreover he holds a +(i. 523) wears modern overalls strapped down over dress-<i><span lang="fr">bottines</span></i>: Moreover he holds a straight-bladed European court-sword, which is correct in i. 527. The spears (i. 531) are European not Asiatic, much less Arabian, whose beams are often 12–15 feet long. Aziz (i. 537) has no right to tricot drawers and shoes tightened over the instep like the -chaussure of European <i><span lang="fr" xml:lang="fr">moutards</span></i>: his foot (i. 540) is wholly out of drawing like his +chaussure of European <i><span lang="fr">moutards</span></i>: his foot (i. 540) is wholly out of drawing like his hand and the toes are European distortions. The lady writing (i. 581) lacks all local colour; she should sit at squat, support the paper in the hollow of her left instead of using a portfolio, and with her right ply the reed or “pen of brass.” In vol ii. 57 the @@ -22844,8 +22842,8 @@ of Europe.”</p> <p class='c012'>Will you kindly spare me space for a few lines touching matters personal?</p> -<p class='c012'>I am again the victim (<cite>Athenæum</cite>, August 25) of that everlasting <i><span lang="fr" xml:lang="fr">réclame</span></i>. Mr. S. -Lane-Poole has contracted to “do” a life of Lord Stratford, and, <i><span lang="la" xml:lang="la">ergo</span></i>, he condemns me, +<p class='c012'>I am again the victim (<cite>Athenæum</cite>, August 25) of that everlasting <i><span lang="fr">réclame</span></i>. Mr. S. +Lane-Poole has contracted to “do” a life of Lord Stratford, and, <i><span lang="la">ergo</span></i>, he condemns me, in magistral tone and a style of uncalled-for impertinence, to act as his “advt.” In relating how, by order of the late General Beatson, then commanding Bash-buzuk (<em>Bashi-bazuk</em> is the advertiser’s own property), I volunteered to relieve Kars, how I laid @@ -22866,8 +22864,8 @@ wedded a “European.”</p> annexed.” Heavens, what English! And what may the man mean? But perhaps he alludes in his own silly, saltless, sneering way to my <em>Thousand Nights and a Night</em>, which has shown what the “Uncle and Master’s” work should have been. Some two -generations of <i><span lang="fr" xml:lang="fr">poules mouillées</span></i> have reprinted and republished Lane’s “Arabian Notes” -without having the simple honesty to correct a single <i><span lang="fr" xml:lang="fr">bévue</span></i>, or to abate one blunder; +generations of <i><span lang="fr">poules mouillées</span></i> have reprinted and republished Lane’s “Arabian Notes” +without having the simple honesty to correct a single <i><span lang="fr">bévue</span></i>, or to abate one blunder; while they looked upon the <cite>Arabian Nights</cite> as their own especial rotten borough. But more of this in my tractate, “The Reviewer Reviewed,” about to be printed as an appendix to my Supplemental Volume, No. vi.</p> @@ -22917,12 +22915,12 @@ I will produce mine.</p> <p class='c000'><span class='label'><a href='#r452'>452</a>. </span>It appears to me that our measures, remedial and punitive, against “pornographic publications” result mainly in creating “vested interests” (that English abomination) and thus in fostering the work. The French printer, who now must give name and -address, stamps upon the cover <i><span lang="fr" xml:lang="fr">Avis aux Libraires</span></i> under <i><span lang="fr" xml:lang="fr">Edition privée</span></i> and adds <i><span lang="fr" xml:lang="fr">Ce volume -ne doit pas être mis en vente ou exposé dans les lieux publics</span></i> (<i><span lang="fr" xml:lang="fr">Loi du 29 Juillet, 1881</span></i>). +address, stamps upon the cover <i><span lang="fr">Avis aux Libraires</span></i> under <i><span lang="fr">Edition privée</span></i> and adds <i><span lang="fr">Ce volume +ne doit pas être mis en vente ou exposé dans les lieux publics</span></i> (<i><span lang="fr">Loi du 29 Juillet, 1881</span></i>). He also prints upon the back the number of copies for sale. We treat “pornology” as we handle prostitution, unwisely ignore it, well knowing the while that it is a natural and universal demand of civilised humanity; and whereas continental peoples regulate -it and limit its abuses we pass it by, Pharisee-like with <i><span lang="fr" xml:lang="fr">nez en-l’air</span></i>. Our laws upon the +it and limit its abuses we pass it by, Pharisee-like with <i><span lang="fr">nez en-l’air</span></i>. Our laws upon the subject are made only to be broken and the authorities are unwilling to persecute, because by so doing they advertise what they condemn. Thus they offer a premium to the greedy and unscrupulous publisher and immensely enhance the value of productions (“Fanny @@ -22947,7 +22945,7 @@ exhausted; much has been left for future labourers. It would be easy indeed to a another five volumes to my sixteen, as every complete manuscript contains more or less of novelty. Dr. Pertsch, the learned librarian of Saxe-Gotha, informs me that no less than two volumes are taken up by a variant of Judar the Egyptian (in my vol. vi. 213) -and by the History of Zahir and Ali. For the Turkish version in the <i><span lang="fr" xml:lang="fr">Bibliothèquè +and by the History of Zahir and Ali. For the Turkish version in the <i><span lang="fr">Bibliothèquè Nationale</span></i> see M. Zotenberg (pp. 21–23). The Rich MS. in the British Museum abounds in novelties, of which a specimen was given in my Prospectus to the Supplemental Volumes.</p> @@ -22969,7 +22967,7 @@ Peninsula of Tor.</p> <p class='c000'><span class='label'><a href='#r456'>456</a>. </span>See M. Zotenberg, pp. 4, 26.</p> </div> <div class='footnote' id='f457'> -<p class='c000'><span class='label'><a href='#r457'>457</a>. </span>M. Zotenberg (p. 5) wrote <i><span lang="fr" xml:lang="fr">la seconde moitie du xiv<sup>e.</sup> Siècle</span></i>, but he informed me that +<p class='c000'><span class='label'><a href='#r457'>457</a>. </span>M. Zotenberg (p. 5) wrote <i><span lang="fr">la seconde moitie du xiv<sup>e.</sup> Siècle</span></i>, but he informed me that he has found reason to antedate the text.</p> </div> <div class='footnote' id='f458'> @@ -22988,7 +22986,7 @@ things are foul.”</p> </div> <div class='pbb'> - <hr class='pb c003' /> + <hr class='pb c003' > </div> <div class='tnotes'> @@ -22999,7 +22997,7 @@ things are foul.”</p> <li>P. <a href='#t38'>38</a>, changed “and his and” to “and his end”. </li> - <li>P. <a href='#t124'>124</a>, changed “<span lang="iw" xml:lang="iw">הנות</span>” to “<span lang="iw" xml:lang="iw">חנות</span>”. + <li>P. <a href='#t124'>124</a>, changed “<span lang="he">הנות</span>” to “<span lang="he">חנות</span>”. </li> <li>P. <a href='#t240'>240</a>, changed “bare her away” to “bear her away”. @@ -23008,7 +23006,7 @@ things are foul.”</p> <li>P. <a href='#t268'>268</a>, changed “Allah strike the dead” to “Allah strike thee dead”. </li> - <li>P. <a href='#t369'>368</a>, changed “I do not know the German edition” to “I do not know what the + <li>P. <a href='#t369'>368</a>, changed “I do not know the German edition” to “I do not know what the German edition”. </li> @@ -23018,7 +23016,7 @@ things are foul.”</p> <li>Retained archaic, non-standard, and uncertain spellings as printed. </li> - <li>Footnotes have been re-indexed using numbers and collected together at the end of the + <li>Footnotes have been re-indexed using numbers and collected together at the end of the last chapter. </li> </ol> diff --git a/64384-h/images/cover.jpg b/64384-h/images/cover.jpg Binary files differindex b94e4f8..8e961e6 100644 --- a/64384-h/images/cover.jpg +++ b/64384-h/images/cover.jpg |
