{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_3444/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_3444","id":"gutenberg_3444","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/3444","summary":null,"tags":["Category: Adventure","Category: Classics of Literature","Category: Mythology, Legends & Folklore","Fairy tales","Tales -- Arab countries"],"text":"THE BOOK OF THE\n THOUSAND NIGHTS AND A NIGHT\n\nA Plain and Literal Translation\n\nof the Arabian Nights Entertainments\n\n\nTranslated and Annotated by\n Richard F. Burton\n\n\nVOLUME TEN\n\n\nPrivately Printed By The Burton Club\n\n\n\n                               To\n\n               His Excellency Yacoub Artin Pasha,\n         Minister of Instruction, Etc. Etc. Etc. Cairo.\n\nMy Dear Pasha,\n     During the last dozen years, since we first met at Cairo,\nyou have done much for Egyptian folk-lore and you can do much\nmore. This volume is inscribed to you with a double purpose;\nfirst it is intended as a public expression of gratitude for your\nfriendly assistance; and, secondly, as a memento that the samples\nwhich you have given us imply a promise of further gift. With\nthis lively sense of favours to come I subscribe myself\n\nEver yours friend and fellow worker,\nRichard F. Burton\n\nLondon, July 12, 1886.\n\n\n\n\nContents of the Tenth Volume\n\n\n 169. Ma\u2019aruf the Cobbler and His Wife Fatimah\n Conclusion\n Terminal Essay\n Appendix I.\n 1. Index to the Tales and Proper Names\n 2. Alphabetical Table of the Notes (Anthropological, &c.)\n 3. Alphabetical Table of First lines\n a. English\n b. Arabic\n 4. Table of Contents of the Various Arabic Texts\n a. The Unfinished Calcutta Edition (1814\u20131818)\n b. The Breslau Text\n c. The Macnaghten Text and the Bulak Edition\n d. The same with Mr. Lane\u2019s and my Version\n Appendix II\n Contributions to the Bibliography of the Thousand and\nOne Nights and their Imitations, By W. F. Kirby\n\n\nThe Book Of The\n\nTHOUSAND NIGHTS AND A NIGHT\n\n\n\n\nMA\u2019ARUF THE COBBLER AND HIS WIFE\n\n\nThere dwelt once upon a time in the God-guarded city of Cairo a\ncobbler who lived by patching old shoes.[FN#1] His name was\nMa\u2019aruf[FN#2] and he had a wife called Fatimah, whom the folk had\nnicknamed \u201cThe Dung;\u201d[FN#3] for that she was a whorish, worthless\nwretch, scanty of shame and mickle of mischief. She ruled her\nspouse and abused him; and he feared her malice and dreaded her\nmisdoings; for that he was a sensible man but poor-conditioned.\nWhen he earned much, he spent it on her, and when he gained\nlittle, she revenged herself on his body that night, leaving him\nno peace and making his night black as her book;[FN#4] for she\nwas even as of one like her saith the poet:\u2014\n\nHow manifold nights have I passed with my wife * In the saddest\n\n     plight with all misery rife:\n\nWould Heaven when first I went in to her * With a cup of cold\n\n     poison I\u2019d ta\u2019en her life.\n\n\nOne day she said to him, \u201cO Ma\u2019aruf, I wish thee to bring me this\nnight a vermicelli-cake dressed with bees\u2019 honey.\u201d[FN#5] He\nreplied, \u201cSo Allah Almighty aid me to its price, I will bring it\nthee. By Allah, I have no dirhams to-day, but our Lord will make\nthings easy.\u201d[FN#6] Rejoined she,\u2014And Shahrazad perceived the\ndawn of day and ceased to say her permitted say.\n\nWhen it was the Nine Hundred and Ninetieth Night,\n\nShe resumed, It hath reached me, O auspicious King, that Ma\u2019aruf the\nCobbler said to his spouse, \u201cBy Allah, I have no dirhams to-day, but\nour Lord will make things easy to me!\u201d She rejoined, \u201cI wot naught of\nthese words; look thou come not to me save with the vermicelli and\nbees\u2019 honey; else will I make thy night black as thy fortune whenas\nthou fellest into my hand.\u201d Quoth he, \u201cAllah is bountiful!\u201d and going\nout with grief scattering itself from his body, prayed the dawn-prayer\nand opened his shop. After which he sat till noon, but no work came\nto him and his fear of his wife redoubled. Then he arose and went out\nperplexed as to how he should do in the matter of the vermicelli-cake,\nseeing he had not even the wherewithal to buy bread. Presently he came\nto the shop of the Kunafah-seller and stood before it, whilst his\neyes brimmed with tears. The pastry-cook glanced at him and said, \u201cO\nMaster Ma\u2019aruf, why dost thou weep? Tell me what hath befallen thee.\u201d\nSo he acquainted him with his case, saying, \u201cMy wife would have me\nbring her a Kunafah; but I have sat in my shop till past mid-day and\nhave not gained even the price of bread; wherefore I am in fear of\nher.\u201d The cook laughed and said, \u201cNo harm shall come to thee. How many\npounds wilt thou have?\u201d \u201cFive pounds,\u201d answered Ma\u2019aruf. So the man\nweighed him out five pounds of vermicelli-cake and said to him, \u201cI\nhave clarified butter, but no bees\u2019 honey. Here is drip-honey,[FN#7]\nhowever, which is better than bees\u2019 honey; and what harm will there\nbe, if it be with drip-honey?\u201d Ma\u2019aruf was ashamed to object, because\nthe pastry-cook was to have patience with him for the price, and said,\n\u201cGive it me with drip-honey.\u201d So he fried a vermicelli-cake for him\nwith butter and drenched it with drip-honey, till it was fit to present\nto Kings. Then he asked him, \u201cDost thou want bread[FN#8] and cheese?\u201d;\nand Ma\u2019aruf answered, \u201cYes.\u201d So he gave him four half dirhams worth\nof bread and one of cheese, and the vermicelli was ten nusfs. Then\nsaid he, \u201cKnow, O Ma\u2019aruf, that thou owest me fifteen nusfs; so go to\nthy wife and make merry and take this nusf for the Hammam;[FN#9] and\nthou shalt have credit for a day or two or three till Allah provide\nthee with thy daily bread. And straiten not thy wife, for I will have\npatience with thee till such time as thou shalt have dirhams to spare.\u201d\nSo Ma\u2019aruf took the vermicelli-cake and bread and cheese and went away,\nwith a heart at ease, blessing the pastry-cook and saying, \u201cExtolled be\nThy perfection, O my Lord! How bountiful art Thou!\u201d When he came home,\nhis wife enquired of him, \u201cHast thou brought the vermicelli-cake?\u201d;\nand, replying \u201cYes,\u201d he set it before her. She looked at it and seeing\nthat it was dressed with cane-honey,[FN#10] said to him, \u201cDid I not bid\nthee bring it with bees\u2019 honey? Wilt thou contrary my wish and have\nit dressed with cane-honey?\u201d He excused himself to her, saying, \u201cI\nbought it not save on credit;\u201d but said she, \u201cThis talk is idle; I will\nnot eat Kunafah save with bees\u2019 honey.\u201d And she was wroth with it and\nthrew it in his face, saying, \u201cBegone, thou pimp, and bring me other\nthan this!\u201d Then she dealt him a buffet on the cheek and knocked out\none of his teeth. The blood ran down upon his breast and for stress of\nanger he smote her on the head a single blow and a slight; whereupon\nshe clutched his beard and fell to shouting out and saying, \u201cHelp, O\nMoslems!\u201d So the neighbours came in and freed his beard from her grip;\nthen they reproved and reproached her, saying, \u201cWe are all content to\neat Kunafah with cane-honey. Why, then, wilt thou oppress this poor\nman thus? Verily, this is disgraceful in thee!\u201d And they went on to\nsoothe her till they made peace between her and him. But, when the\nfolk were gone, she sware that she would not eat of the vermicelli,\nand Ma\u2019aruf, burning with hunger, said in himself, \u201cShe sweareth that\nshe will not eat; so I will e\u2019en eat.\u201d Then he ate, and when she saw\nhim eating, she said, \u201cInshallah, may the eating of it be poison to\ndestroy the far one\u2019s body.\u201d[FN#11] Quoth he, \u201cIt shall not be at thy\nbidding,\u201d and went on eating, laughing and saying, \u201cThou swarest that\nthou wouldst not eat of this; but Allah is bountiful, and to-morrow\nnight, an the Lord decree, I will bring thee Kunafah dressed with\nbees\u2019 honey, and thou shalt eat it alone.\u201d And he applied himself to\nappeasing her, whilst she called down curses upon him; and she ceased\nnot to rail at him and revile him with gross abuse till the morning,\nwhen she bared her forearm to beat him. Quoth he, \u201cGive me time and I\nwill bring thee other vermicelli-cake.\u201d Then he went out to the mosque\nand prayed, after which he betook himself to his shop and opening it,\nsat down; but hardly had he done this when up came two runners from\nthe Kazi\u2019s court and said to him, \u201cUp with thee, speak with the Kazi,\nfor thy wife hath complained of thee to him and her favour is thus and\nthus.\u201d He recognised her by their description; and saying, \u201cMay Allah\nAlmighty torment her!\u201d walked with them till he came to the Kazi\u2019s\npresence, where he found Fatimah standing with her arm bound up and her\nface-veil besmeared with blood; and she was weeping and wiping away her\ntears. Quoth the Kazi, \u201cHo man, hast thou no fear of Allah the Most\nHigh? Why hast thou beaten this good woman and broken her forearm and\nknocked out her tooth and entreated her thus?\u201d And quoth Ma\u2019aruf, \u201cIf\nI beat her or put out her tooth, sentence me to what thou wilt; but in\ntruth the case was thus and thus and the neighbours made peace between\nme and her.\u201d And he told him the story from first to last. Now this\nKazi was a benevolent man; so he brought out to him a quarter dinar,\nsaying, \u201cO man, take this and get her Kunafah with bees\u2019 honey and do\nye make peace, thou and she.\u201d Quoth Ma\u2019aruf, \u201cGive it to her.\u201d So she\ntook it and the Kazi made peace between them, saying, \u201cO wife, obey thy\nhusband; and thou, O man, deal kindly with her.[FN#12]\u201d Then they left\nthe court, reconciled at the Kazi\u2019s hands, and the woman went one way,\nwhilst her husband returned by another way to his shop and sat there,\nwhen, behold, the runners came up to him and said, \u201cGive us our fee.\u201d\nQuoth he, \u201cThe Kazi took not of me aught; on the contrary, he gave me\na quarter dinar.\u201d But quoth they \u201c\u2019Tis no concern of ours whether the\nKazi took of thee or gave to thee, and if thou give us not our fee,\nwe will exact it in despite of thee.\u201d And they fell to dragging him\nabout the market; so he sold his tools and gave them half a dinar,\nwhereupon they let him go and went away, whilst he put his hand to his\ncheek and sat sorrowful, for that he had no tools wherewith to work.\nPresently, up came two ill-favoured fellows and said to him, \u201cCome, O\nman, and speak with the Kazi; for thy wife hath complained of thee to\nhim.\u201d Said he, \u201cHe made peace between us just now.\u201d But said they, \u201cWe\ncome from another Kazi, and thy wife hath complained of thee to our\nKazi.\u201d So he arose and went with them to their Kazi, calling on Allah\nfor aid against her; and when he saw her, he said to her, \u201cDid we not\nmake peace, good woman?\u201d Whereupon she cried, \u201cThere abideth no peace\nbetween me and thee.\u201d Accordingly he came forward and told the Kazi\nhis story, adding, \u201cAnd indeed the Kazi Such-an-one made peace between\nus this very hour.\u201d Whereupon the Kazi said to her, \u201cO strumpet,\nsince ye two have made peace with each other, why comest thou to me\ncomplaining?\u201d Quoth she, \u201cHe beat me after that;\u201d but quoth the Kazi,\n\u201cMake peace each with other, and beat her not again, and she will cross\nthee no more.\u201d So they made peace and the Kazi said to Ma\u2019aruf, \u201cGive\nthe runners their fee.\u201d So he gave them their fee and going back to\nhis shop, opened it and sat down, as he were a drunken man for excess\nof the chagrin which befel him. Presently, while he was still sitting,\nbehold, a man came up to him and said, \u201cO Ma\u2019aruf, rise and hide\nthyself, for thy wife hath complained of thee to the High Court[FN#13]\nand Ab\u00fa Tabak[FN#14] is after thee.\u201d So he shut his shop and fled\ntowards the Gate of Victory.[FN#15] He had five nusfs of silver left\nof the price of the lasts and gear; and therewith he bought four worth\nof bread and one of cheese, as he fled from her. Now it was the winter\nseason and the hour of mid-afternoon prayer; so, when he came out among\nthe rubbish-mounds the rain descended upon him, like water from the\nmouths of water-skins, and his clothes were drenched. He therefore\nentered the \u2019Adiliyah,[FN#16] where he saw a ruined place and therein\na deserted cell without a door; and in it he took refuge and found\nshelter from the rain. The tears streamed from his eyelids, and he fell\nto complaining of what had betided him and saying, \u201cWhither shall I\nflee from this whore? I beseech Thee, O Lord, to vouchsafe me one who\nshall conduct me to a far country, where she shall not know the way to\nme!\u201d Now while he sat weeping, behold, the wall clave and there came\nforth to him therefrom one of tall stature, whose aspect caused his\nbody-pile to bristle and his flesh to creep, and said to him, \u201cO man,\nwhat aileth thee that thou disturbest me this night? These two hundred\nyears have I dwelt here and have never seen any enter this place and do\nas thou dost. Tell me what thou wishest and I will accomplish thy need,\nas ruth for thee hath got hold upon my heart.\u201d Quoth Ma\u2019aruf, \u201cWho and\nwhat art thou?\u201d; and quoth he, \u201cI am the Haunter[FN#17] of this place.\u201d\nSo Ma\u2019aruf told him all that had befallen him with his wife and he\nsaid, \u201cWilt thou have me convey thee to a country, where thy wife shall\nknow no way to thee?\u201d \u201cYes,\u201d said Ma\u2019aruf; and the other, \u201cThen mount\nmy back.\u201d So he mounted on his back and he flew with him from after\nsupper-tide till daybreak, when he set him down on the top of a high\nmountain\u2014And Shahrazad perceived the dawn of day and ceased saying her\npermitted say.\n\nWhen it was the Nine Hundred and Ninety-first Night,\n\nShe said, It hath reached me, O auspicious King, that the Marid\nhaving taken up Ma\u2019aruf the Cobbler, flew off with him and set\nhim down upon a high mountain and said to him, \u201cO mortal, descend\nthis mountain and thou wilt see the gate of a city. Enter it, for\ntherein thy wife cannot come at thee.\u201d He then left him and went\nhis way, whilst Ma\u2019aruf abode in amazement and perplexity till\nthe sun rose, when he said to himself, \u201cI will up with me and go\ndown into the city: indeed there is no profit in my abiding upon\nthis highland.\u201d So he descended to the mountain-foot and saw a\ncity girt by towering walls, full of lofty palaces and\ngold-adorned buildings which was a delight to beholders. He\nentered in at the gate and found it a place such as lightened the\ngrieving heart; but, as he walked through the streets the\ntownsfolk stared at him as a curiosity and gathered about him,\nmarvelling at his dress, for it was unlike theirs. Presently, one\nof them said to him, \u201cO man, art thou a stranger?\u201d \u201cYes.\u201d \u201cWhat\ncountryman art thou?\u201d \u201cI am from the city of Cairo the\nAuspicious.\u201d \u201cAnd when didst thou leave Cairo?\u201d \u201cI left it\nyesterday, at the hour of afternoon-prayer.\u201d Whereupon the man\nlaughed at him and cried out, saying, \u201cCome look, O folk, at this\nman and hear what he saith!\u201d Quoth they, \u201cWhat doeth he say?\u201d;\nand quoth the townsman, \u201cHe pretendeth that he cometh from Cairo\nand left it yesterday at the hour of afternoon-prayer!\u201d At this\nthey all laughed and gathering round Ma\u2019aruf, said to him, \u201cO\nman, art thou mad to talk thus? How canst thou pretend that thou\nleftest Cairo at mid-afternoon yesterday and foundedst thyself\nthis morning here, when the truth is that between our city and\nCairo lieth a full year\u2019s journey?\u201d Quoth he, \u201cNone is mad but\nyou. As for me, I speak sooth, for here is bread which I brought\nwith me from Cairo, and see, \u2019tis yet new.\u201d Then he showed them\nthe bread and they stared at it, for it was unlike their country\nbread. So the crowd increased about him and they said to one\nanother, \u201cThis is Cairo bread: look at it;\u201d and he became a\ngazing-stock in the city and some believed him, whilst others\ngave him the lie and made mock of him. Whilst this was going on,\nbehold, up came a merchant riding on a she-mule and followed by\ntwo black slaves, and brake a way through the people, saying, \u201cO\nfolk, are ye not ashamed to mob this stranger and make mock of\nhim and scoff at him?\u201d And he went on to rate them, till he drave\nthem away from Ma\u2019aruf, and none could make him any answer. Then\nhe said to the stranger, \u201cCome, O my brother, no harm shall\nbetide thee from these folk. Verily they have no shame.\u201d[FN#18]\nSo he took him and carrying him to a spacious and richly-adorned\nhouse, seated him in a speak-room fit for a King, whilst he gave\nan order to his slaves, who opened a chest and brought out to him\na dress such as might be worn by a merchant worth a\nthousand.[FN#19] He clad him therewith and Ma\u2019aruf, being a\nseemly man, became as he were consul of the merchants. Then his\nhost called for food and they set before them a tray of all\nmanner exquisite viands. The twain ate and drank and the merchant\nsaid to Ma\u2019aruf, \u201cO my brother, what is thy name?\u201d \u201cMy name is\nMa\u2019aruf and I am a cobbler by trade and patch old shoes.\u201d \u201cWhat\ncountryman art thou?\u201d \u201cI am from Cairo.\u201d \u201cWhat quarter?\u201d \u201cDost\nthou know Cairo?\u201d \u201cI am of its children.[FN#20] I come from the\nRed Street.[FN#21]\u201d \u201cAnd whom dost thou know in the Red Street?\u201d\n\u201cI know such an one and such an one,\u201d answered Ma\u2019aruf and named\nseveral people to him. Quoth the other, \u201cKnowest thou Shaykh\nAhmad the druggist?[FN#22]\u201d \u201cHe was my next neighbour, wall to\nwall.\u201d \u201cIs he well?\u201d \u201cYes.\u201d \u201cHow many sons hath he?\u201d \u201cThree,\nMustaf\u00e0, Mohammed and Ali.\u201d \u201cAnd what hath Allah done with them?\u201d\n\u201cAs for Mustaf\u00e0, he is well and he is a learned man, a\nprofessor[FN#23]: Mohammed is a druggist and opened him a shop\nbeside that of his father, after he had married, and his wife\nhath borne him a son named Hasan.\u201d \u201cAllah gladden thee with good\nnews!\u201d said the merchant; and Ma\u2019aruf continued, \u201cAs for Ali, he\nwas my friend, when we were boys, and we always played together,\nI and he. We used to go in the guise of the children of the\nNazarenes and enter the church and steal the books of the\nChristians and sell them and buy food with the price. It chanced\nonce that the Nazarenes caught us with a book; whereupon they\ncomplained of us to our folk and said to Ali\u2019s father:\u2014An thou\nhinder not thy son from troubling us, we will complain of thee to\nthe King. So he appeased them and gave Ali a thrashing; wherefore\nhe ran away none knew whither and he hath now been absent twenty\nyears and no man hath brought news of him.\u201d Quoth the host, \u201cI am\nthat very Ali, son of Shaykh Ahmad the druggist, and thou art my\nplaymate Ma\u2019aruf.\u201d[FN#24] So they saluted each other and after\nthe salam Ali said, \u201cTell me why, O Ma\u2019aruf, thou camest from\nCairo to this city.\u201d Then he told him all that had befallen him\nof ill-doing with his wife Fatimah the Dung and said, \u201cSo, when\nher annoy waxed on me, I fled from her towards the Gate of\nVictory and went forth the city. Presently, the rain fell heavy\non me; so I entered a ruined cell in the Adiliyah and sat there,\nweeping; whereupon there came forth to me the Haunter of the\nplace, which was an Ifrit of the Jinn, and questioned me. I\nacquainted him with my case and he took me on his back and flew\nwith me all night between heaven and earth, till he set me down\non yonder mountain and gave me to know of this city. So I came\ndown from the mountain and entered the city, when people crowded\nabout me and questioned me. I told them that I had left Cairo\nyesterday, but they believed me not, and presently thou camest up\nand driving the folk away from me, carriedst me this house. Such,\nthen, is the cause of my quitting Cairo; and thou, what object\nbrought thee hither?\u201d Quoth Ali, \u201cThe giddiness[FN#25] of folly\nturned my head when I was seven years old, from which time I\nwandered from land to land and city to city, till I came to this\ncity, the name whereof is Ikhtiy\u00e1n al-Khatan.[FN#26] I found its\npeople an hospitable folk and a kindly, compassionate for the\npoor man and selling to him on credit and believing all he said.\nSo quoth I to them:\u2014I am a merchant and have preceded my packs\nand I need a place wherein to bestow my baggage. And they\nbelieved me and assigned me a lodging. Then quoth I to them:\u2014Is\nthere any of you will lend me a thousand dinars, till my loads\narrive, when I will repay it to him; for I am in want of certain\nthings before my goods come? They gave me what I asked and I went\nto the merchants\u2019 bazar, where, seeing goods, I bought them and\nsold them next day at a profit of fifty gold pieces and bought\nothers.[FN#27] And I consorted with the folk and entreated them\nliberally, so that they loved me, and I continued to sell and\nbuy, till I grew rich. Know, O my brother, that the proverb\nsaith, The world is show and trickery: and the land where none\nwotteth thee, there do whatso liketh thee. Thou too, an thou say\nto all who ask thee, I\u2019m a cobbler by trade and poor withal, and\nI fled from my wife and left Cairo yesterday, they will not\nbelieve thee and thou wilt be a laughing-stock among them as long\nas thou abidest in the city; whilst, an thou tell them, An Ifrit\nbrought me hither, they will take fright at thee and none will\ncome near thee; for they will say, This man is possessed of an\nIfrit and harm will betide whoso approacheth him. And such public\nreport will be dishonouring both to thee and to me, because they\nken I come from Cairo.\u201d Ma\u2019aruf asked:\u2014\u201cHow then shall I do?\u201d;\nand Ali answered, \u201cI will tell thee how thou shalt do, Inshallah!\nTo-morrow I will give thee a thousand dinars and a she-mule to\nride and a black slave, who shall walk before thee and guide thee\nto the gate of the merchants\u2019 bazar; and do thou go into them. I\nwill be there sitting amongst them, and when I see thee, I will\nrise to thee and salute thee with the salam and kiss thy hand and\nmake a great man of thee. Whenever I ask thee of any kind of\nstuff, saying, Hast thou brought with thee aught of such a kind?\ndo thou answer, \u201cPlenty.[FN#28]\u201d And if they question me of thee,\nI will praise thee and magnify thee in their eyes and say to\nthem, Get him a store-house and a shop. I also will give thee out\nfor a man of great wealth and generosity; and if a beggar come to\nthee, bestow upon him what thou mayst; so will they put faith in\nwhat I say and believe in thy greatness and generosity and love\nthee. Then will I invite thee to my house and invite all the\nmerchants on thy account and bring together thee and them, so\nthat all may know thee and thou know them,\u201d\u2014And Shahrazad\nperceived the dawn of day and ceased to say her permitted say.\n\nWhen it was the Nine Hundred and Ninety-second Night,\n\nShe continued, It hath reached me, O auspicious King, that the\nmerchant Ali said to Ma\u2019aruf, \u201cI will invite thee to my house and\ninvite all the merchants on thy account and bring together thee\nand them, so that all may know thee and thou know them, whereby\nthou shalt sell and buy and take and give with them; nor will it\nbe long ere thou become a man of money.\u201d Accordingly, on the\nmorrow he gave him a thousand dinars and a suit of clothes and a\nblack slave and mounting him on a she-mule, said to him, \u201cAllah\ngive thee quittance of responsibility for all this,[FN#29]\ninasmuch as thou art my friend and it behoveth me to deal\ngenerously with thee. Have no care; but put away from thee the\nthought of thy wife\u2019s misways and name her not to any.\u201d \u201cAllah\nrequite thee with good!\u201d replied Ma\u2019aruf and rode on, preceded by\nhis blackamoor till the slave brought him to the gate of the\nmerchants\u2019 bazar, where they were all seated, and amongst them\nAli, who when he saw him, rose and threw himself upon him,\ncrying, \u201cA blessed day, O Merchant Ma\u2019aruf, O man of good works\nand kindness[FN#30]!\u201d And he kissed his hand before the merchants\nand said to them, \u201cOur brothers, ye are honoured by\nknowing[FN#31] the merchant Ma\u2019aruf.\u201d So they saluted him, and\nAli signed to them to make much of him, wherefore he was\nmagnified in their eyes. Then Ali helped him to dismount from his\nshe-mule and saluted him with the salam; after which he took the\nmerchants apart, one after other, and vaunted Ma\u2019aruf to them.\nThey asked, \u201cIs this man a merchant?;\u201d and he answered, \u201cYes; and\nindeed he is the chiefest of merchants, there liveth not a\nwealthier than he; for his wealth and the riches of his father\nand forefathers are famous among the merchants of Cairo. He hath\npartners in Hind and Sind and Al-Yaman and is high in repute for\ngenerosity. So know ye his rank and exalt ye his degree and do\nhim service, and wot also that his coming to your city is not for\nthe sake of traffic, and none other save to divert himself with\nthe sight of folk\u2019s countries: indeed, he hath no need of\nstrangerhood for the sake of gain and profit, having wealth that\nfires cannot consume, and I am one of his servants.\u201d And he\nceased not to extol him, till they set him above their heads and\nbegan to tell one another of his qualities. Then they gathered\nround him and offered him junkets[FN#32] and sherbets, and even\nthe Consul of the Merchants came to him and saluted him; whilst\nAli proceeded to ask him, in the presence of the traders, \u201cO my\nlord, haply thou hast brought with thee somewhat of such and such\na stuff?\u201d; and Ma\u2019aruf answered, \u201cPlenty.\u201d Now Ali had that day\nshown him various kinds of costly clothes and had taught him the\nnames of the different stuffs, dear and cheap. Then said one of\nthe merchants, \u201cO my lord, hast thou brought with thee yellow\nbroad cloth?\u201d: and Ma\u2019aruf said, \u201cPlenty\u201d! Quoth another, \u201cAnd\ngazelles\u2019 blood red[FN#33]?\u201d; and quoth the Cobbler, \u201cPlenty\u201d;\nand as often as he asked him of aught, he made him the same\nanswer. So the other said, \u201cO Merchant Ali had thy countryman a\nmind to transport a thousand loads of costly stuffs, he could do\nso\u201d; and Ali said, \u201cHe would take them from a single one of his\nstore-houses, and miss naught thereof.\u201d Now whilst they were\nsitting, behold, up came a beggar and went the round of the\nmerchants. One gave him a half dirham and another a\ncopper,[FN#34] but most of them gave him nothing, till he came to\nMa\u2019aruf who pulled out a handful of gold and gave it to him,\nwhereupon he blessed him and went his ways. The merchants\nmarvelled at this and said, \u201cVerily, this is a King\u2019s bestowal\nfor he gave the beggar gold without count, and were he not a man\nof vast wealth and money without end, he had not given a beggar a\nhandful of gold.\u201d After a while, there came to him a poor woman\nand he gave her a handful of gold; whereupon she went away,\nblessing him, and told the other beggars, who came to him, one\nafter other, and he gave them each a handful of gold, till he\ndisbursed the thousand dinars. Then he struck hand upon hand and\nsaid, \u201cAllah is our sufficient aid and excellent is the Agent!\u201d\nQuoth the Consul, \u201cWhat aileth thee, O Merchant Ma\u2019aruf?\u201d; and\nquoth he, \u201cIt seemeth that the most part of the people of this\ncity are poor and needy; had I known their misery I would have\nbrought with me a large sum of money in my saddle-bags and given\nlargesse thereof to the poor. I fear me I may be long\nabroad[FN#35] and \u2019tis not in my nature to baulk a beggar; and I\nhave no gold left: so, if a pauper come to me, what shall I say\nto him?\u201d Quoth the Consul, \u201cSay, Allah will send thee thy daily\nbread[FN#36]!\u201d; but Ma\u2019aruf replied, \u201cThat is not my practice and\nI am care-ridden because of this. Would I had other thousand\ndinars, wherewith to give alms till my baggage come!\u201d \u201cHave no\ncare for that,\u201d quoth the Consul and sending one of his\ndependents for a thousand dinars, handed them to Ma\u2019aruf, who\nwent on giving them to every beggar who passed till the call to\nnoon-prayer. Then they entered the Cathedral-mosque and prayed\nthe noon-prayers, and what was left him of the thousand gold\npieces he scattered on the heads of the worshippers. This drew\nthe people\u2019s attention to him and they blessed him, whilst the\nmerchants marvelled at the abundance of his generosity and\nopenhandedness. Then he turned to another trader and borrowing of\nhim other thousand ducats, gave these also away, whilst Merchant\nAli looked on at what he did, but could not speak. He ceased not\nto do thus till the call to mid-afternoon prayer, when he entered\nthe mosque and prayed and distributed the rest of the money. On\nthis wise, by the time they locked the doors of the bazar,[FN#37]\nhe had borrowed five thousand sequins and given them away, saying\nto every one of whom he took aught, \u201cWait till my baggage come\nwhen, if thou desire gold I will give thee gold, and if thou\ndesire stuffs, thou shalt have stuffs; for I have no end of\nthem.\u201d At eventide Merchant Ali invited Ma\u2019aruf and the rest of\nthe traders to an entertainment and seated him in the upper end,\nthe place of honour, where he talked of nothing but cloths and\njewels, and whenever they made mention to him of aught, he said,\n\u201cI have plenty of it.\u201d Next day, he again repaired to the\nmarket-street where he showed a friendly bias towards the\nmerchants and borrowed of them more money, which he distributed\nto the poor: nor did he leave doing thus twenty days, till he had\nborrowed threescore thousand dinars, and still there came no\nbaggage, no, nor a burning plague.[FN#38] At last folk began to\nclamour for their money and say, \u201cThe merchant Ma\u2019aruf\u2019s baggage\ncometh not. How long will he take people\u2019s monies and give them\nto the poor?\u201d And quoth one of them, \u201cMy rede is that we speak to\nMerchant Ali.\u201d So they went to him and said, \u201cO Merchant Ali,\nMerchant Ma\u2019aruf\u2019s baggage cometh not.\u201d Said he, \u201cHave patience,\nit cannot fail to come soon.\u201d Then he took Ma\u2019aruf aside and said\nto him, \u201cO Ma\u2019aruf, what fashion is this? Did I bid thee\nbrown[FN#39] the bread or burn it? The merchants clamour for\ntheir coin and tell me that thou owest them sixty thousand\ndinars, which thou hast borrowed and given away to the poor. How\nwilt thou satisfy the folk, seeing that thou neither sellest nor\nbuyest?\u201d Said Ma\u2019aruf, \u201cWhat matters it[FN#40]; and what are\nthreescore thousand dinars? When my baggage shall come, I will\npay them in stuffs or in gold and silver, as they will.\u201d Quoth\nMerchant Ali, \u201cAllah is Most Great! Hast thou then any baggage?\u201d;\nand he said, \u201cPlenty.\u201d Cried the other, \u201cAllah and the\nHallows[FN#41] requite thee thine impudence! Did I teach thee\nthis saying, that thou shouldst repeat it to me? But I will\nacquaint the folk with thee.\u201d Ma\u2019aruf rejoined, \u201cBegone and prate\nno more! Am I a poor man? I have endless wealth in my baggage and\nas soon as it cometh, they shall have their money\u2019s worth two for\none. I have no need of them.\u201d At this Merchant Ali waxed wroth\nand said, \u201cUnmannerly wight that thou art, I will teach thee to\nlie to me and be not ashamed!\u201d Said Ma\u2019aruf, \u201cE\u2019en work the worst\nthy hand can do! They must wait till my baggage come, when they\nshall have their due and more.\u201d So Ali left him and went away,\nsaying in himself, \u201cI praised him whilome and if I blame him now,\nI make myself out a liar and become of those of whom it is said:\u2014Whoso\n praiseth and then blameth lieth twice.\u201d[FN#42] And he knew\nnot what to do. Presently, the traders came to him and said, \u201cO\nMerchant Ali, hast thou spoken to him?\u201d Said he, \u201cO folk, I am\nashamed and, though he owe me a thousand dinars, I cannot speak\nto him. When ye lent him your money ye consulted me not; so ye\nhave no claim on me. Dun him yourselves, and if he pay you not,\ncomplain of him to the King of the city, saying:\u2014He is an\nimpostor who hath imposed upon us. And he will deliver you from\nthe plague of him.\u201d Accordingly, they repaired to the King and\ntold him what had passed, saying, \u201cO King of the age, we are\nperplexed anent this merchant, whose generosity is excessive; for\nhe doeth thus and thus, and all he borroweth, he giveth away to\nthe poor by handsful. Were he a man of naught, his sense would\nnot suffer him to lavish gold on this wise; and were he a man of\nwealth, his good faith had been made manifest to us by the coming\nof his baggage; but we see none of his luggage, although he\navoucheth that he hath baggage-train and hath preceded it. Now\nsome time hath past, but there appeareth no sign of his\nbaggage-train, and he oweth us sixty thousand gold pieces, all of\nwhich he hath given away in alms.\u201d And they went on to praise him\nand extol his generosity. Now this King was a very covetous man,\na more covetous than Ash\u2019ab[FN#43]; and when he heard tell of\nMa\u2019aruf\u2019s generosity and openhandedness, greed of gain got the\nbetter of him and he said to his Wazir, \u201cWere not this merchant a\nman of immense wealth, he had not shown all this munificence. His\nbaggage-train will assuredly come, whereupon these merchants will\nflock to him and he will scatter amongst them riches galore. Now\nI have more right to this money than they; wherefore I have a\nmind to make friends with him and profess affection for him, so\nthat, when his baggage cometh whatso the merchants would have had\nI shall get of him; and I will give him my daughter to wife and\njoin his wealth to my wealth.\u201d Replied the Wazir, \u201cO King of the\nage, methinks he is naught but an impostor, and \u2019tis the impostor\nwho ruineth the house of the covetous;\u201d\u2014And Shahrazad perceived\nthe dawn of day and ceased saying her permitted say.\n\nWhen it was the Nine Hundred and Ninety-third Night,\n\nShe pursued, It hath reached me, O auspicious King, that when the\nWazir said to the King, \u201cMethinks he is naught but an impostor,\nand \u2019tis the impostor who ruineth the house of the covetous;\u201d the\nKing said, \u201cO Wazir, I will prove him and soon know if he be an\nimpostor or a true man and whether he be a rearling of Fortune or\nnot.\u201d The Wazir asked, \u201cAnd how wilt thou prove him?\u201d; and the\nKing answered, \u201cI will send for him to the presence and entreat\nhim with honour and give him a jewel which I have. An he know it\nand wot its price, he is a man of worth and wealth; but an he\nknow it not, he is an impostor and an upstart and I will do him\ndie by the foulest fashion of deaths.\u201d So he sent for Ma\u2019aruf,\nwho came and saluted him. The King returned his salam and seating\nhim beside himself, said to him, \u201cArt thou the merchant Ma\u2019aruf?\u201d\nand said he, \u201cYes.\u201d Quoth the King, \u201cThe merchants declare that\nthou owest them sixty thousand ducats. Is this true?\u201d \u201cYes,\u201d\nquoth he. Asked the King, \u201cThen why dost thou not give them their\nmoney?\u201d; and he answered, \u201cLet them wait till my baggage come and\nI will repay them twofold. An they wish for gold, they shall have\ngold; and should they wish for silver, they shall have silver; or\nan they prefer for merchandise, I will give them merchandise; and\nto whom I owe a thousand I will give two thousand in requital of\nthat wherewith he hath veiled my face before the poor; for I have\nplenty.\u201d Then said the King, \u201cO merchant, take this and look what\nis its kind and value.\u201d And he gave him a jewel the bigness of a\nhazel-nut, which he had bought for a thousand sequins and not\nhaving its fellow, prized it highly. Ma\u2019aruf took it and pressing\nit between his thumb and forefinger brake it, for it was brittle\nand would not brook the squeeze. Quoth the King, \u201cWhy hast thou\nbroken the jewel?\u201d; and Ma\u2019aruf laughed and said, \u201cO King of the\nage, this is no jewel. This is but a bittock of mineral worth a\nthousand dinars; why dost thou style it a jewel? A jewel I call\nsuch as is worth threescore and ten thousand gold pieces and this\nis called but a piece of stone. A jewel that is not of the\nbigness of a walnut hath no worth in my eyes and I take no\naccount thereof. How cometh it, then, that thou, who art King,\nstylest this thing a jewel, when \u2019tis but a bit of mineral worth\na thousand dinars? But ye are excusable, for that ye are poor\nfolk and have not in your possession things of price.\u201d The King\nasked, \u201cO merchant, hast thou jewels such as those whereof thou\nspeakest?\u201d; and he answered, \u201cPlenty.\u201d Whereupon avarice overcame\nthe King and he said, \u201cWilt thou give me real jewels?\u201d Said\nMa\u2019aruf, \u201cWhen my baggage-train shall come, I will give thee no\nend of jewels; and all that thou canst desire I have in plenty\nand will give thee, without price.\u201d At this the King rejoiced and\nsaid to the traders, \u201cWend your ways and have patience with him,\ntill his baggage arrive, when do ye come to me and receive your\nmonies from me.\u201d So they fared forth and the King turned to his\nto his Wazir and said to him, \u201cPay court to Merchant Ma\u2019aruf and\ntake and give with him in talk and bespeak him of my daughter,\nPrincess Duny\u00e1, that he may wed her and so we gain these riches\nhe hath.\u201d Said the Wazir, \u201cO King of the age, this man\u2019s fashion\nmisliketh me and methinks he is an impostor and a liar: so leave\nthis whereof thou speakest lest thou lose thy daughter for\nnaught.\u201d Now this Minister had sued the King aforetime to give\nhim his daughter to wife and he was willing to do so, but when\nshe heard of it she consented not to marry him. Accordingly, the\nKing said to him, \u201cO traitor, thou desirest no good for me,\nbecause in past time thou soughtest my daughter in wedlock, but\nshe would none of thee; so now thou wouldst cut off the way of\nher marriage and wouldst have the Princess lie fallow, that thou\nmayst take her; but hear from me one word. Thou hast no concern\nin this matter. How can he be an impostor and a liar, seeing that\nhe knew the price of the jewel, even that for which I bought it,\nand brake it because it pleased him not? He hath jewels in\nplenty, and when he goeth in to my daughter and seeth her to be\nbeautiful she will captivate his reason and he will love her and\ngive her jewels and things of price: but, as for thee, thou\nwouldst forbid my daughter and myself these good things.\u201d So the\nMinister was silent, for fear of the King\u2019s anger, and said to\nhimself, \u201cSet the curs on the cattle[FN#44]!\u201d Then with show of\nfriendly bias he betook himself to Ma\u2019aruf and said to him, \u201cHis\nHighness the King loveth thee and hath a daughter, a winsome lady\nand a lovesome, to whom he is minded to marry thee. What sayst\nthou?\u201d Said he, \u201cNo harm in that; but let him wait till my\nbaggage come, for marriage-settlements on Kings\u2019 daughters are\nlarge and their rank demandeth that they be not endowed save with\na dowry befitting their degree. At this present I have no money\nwith me till the coming of my baggage, for I have wealth in\nplenty and needs must I make her marriage-portion five thousand\npurses. Then I shall need a thousand purses to distribute amongst\nthe poor and needy on my wedding-night, and other thousand to\ngive to those who walk in the bridal procession and yet other\nthousand wherewith to provide provaunt for the troops and\nothers[FN#45]; and I shall want an hundred jewels to give to the\nPrincess on the wedding-morning[FN#46] and other hundred gems to\ndistribute among the slavegirls and eunuchs, for I must give each\nof them a jewel in honour of the bride; and I need wherewithal to\nclothe a thousand naked paupers, and alms too needs must be\ngiven. All this cannot be done till my baggage come; but I have\nplenty and, once it is here, I shall make no account of all this\noutlay.\u201d The Wazir returned to the King and told him what Ma\u2019aruf\nsaid, whereupon quoth he, \u201cSince this is his wish, how canst thou\nstyle him impostor and liar?\u201d Replied the Minister, \u201cAnd I cease\nnot to say this.\u201d But the King chid him angrily and threatened\nhim, saying, \u201cBy the life of my head, an thou cease not this\ntalk, I will slay thee! Go back to him and fetch him to me and I\nwill manage matters with him myself.\u201d So the Wazir returned to\nMa\u2019aruf and said to him, \u201cCome and speak with the King.\u201d \u201cI hear\nand I obey,\u201d said Ma\u2019aruf and went in to the King, who said to\nhim, \u201cThou shalt not put me off with these excuses, for my\ntreasury is full; so take the keys and spend all thou needest and\ngive what thou wilt and clothe the poor and do thy desire and\nhave no care for the girl and the handmaids. When the baggage\nshall come, do what thou wilt with thy wife, by way of\ngenerosity, and we will have patience with thee anent the\nmarriage-portion till then, for there is no manner of difference\nbetwixt me and thee; none at all.\u201d Then he sent for the Shaykh\nAl-Islam[FN#47] and bade him write out the marriage-contract\nbetween his daughter and Merchant Ma\u2019aruf, and he did so; after\nwhich the King gave the signal for beginning the wedding\nfestivities and bade decorate the city. The kettle drums beat and\nthe tables were spread with meats of all kinds and there came\nperformers who paraded their tricks. Merchant Ma\u2019aruf sat upon a\nthrone in a parlour and the players and gymnasts and\neffeminates[FN#48] and dancing-men of wondrous movements and\nposture-makers of marvellous cunning came before him, whilst he\ncalled out to the treasurer and said to him, \u201cBring gold and\nsilver.\u201d So he brought gold and silver and Ma\u2019aruf went round\namong the spectators and largessed each performer by the handful;\nand he gave alms to the poor and needy and clothes to the naked\nand it was a clamorous festival and a right merry. The treasurer\ncould not bring money fast enough from the treasury, and the\nWazir\u2019s heart was like to burst for rage; but he dared not say a\nword, whilst Merchant Ali marvelled at this waste of wealth and\nsaid to Merchant Ma\u2019aruf, \u201cAllah and the Hallows visit this upon\non thy head-sides[FN#49]! Doth it not suffice thee to squander\nthe traders\u2019 money, but thou must squander that of the King to\nboot?\u201d Replied Ma\u2019aruf, \u201c\u2019Tis none of thy concern: whenas my\nbaggage shall come, I will requite the King manifold.\u201d And he\nwent on lavishing money and saying in himself, \u201cA burning plague!\nWhat will happen will happen and there is no flying from that\nwhich is fore-ordained.\u201d The festivities ceased not for the space\nof forty days, and on the one-and-fortieth day, they made the\nbride\u2019s cort\u00e8ge and all the Emirs and troops walked before her.\nWhen they brought her in before Ma\u2019aruf, he began scattering gold\non the people\u2019s heads, and they made her a mighty fine\nprocession, whilst Ma\u2019aruf expended in her honour vast sums of\nmoney. Then they brought him in to Princess Dunya and he sat down\non the high divan; after which they let fall the curtains and\nshut the doors and withdrew, leaving him alone with his bride;\nwhereupon he smote hand upon hand and sat awhile sorrowful and\nsaying, \u201cThere is no Majesty and there is no Might save in Allah,\nthe Glorious, the Great!\u201d Quoth the Princess, \u201cO my lord, Allah\npreserve thee! What aileth thee that thou art troubled?\u201d Quoth\nhe, \u201cAnd how should I be other than troubled, seeing that thy\nfather hath embarrassed me and done with me a deed which is like\nthe burning of green corn?\u201d She asked, \u201cAnd what hath my father\ndone with thee? Tell me!\u201d; and he answered, \u201cHe hath brought me\nin to thee before the coming of my baggage, and I want at very\nleast an hundred jewels to distribute among thy handmaids, to\neach a jewel, so she might rejoice therein and say, My lord gave\nme a jewel on the night of his going in to my lady. This good\ndeed would I have done in honour of thy station and for the\nincrease of thy dignity; and I have no need to stint myself in\nlavishing jewels, for I have of them great plenty.\u201d Rejoined she,\n\u201cBe not concerned for that. As for me, trouble not thyself about\nme, for I will have patience with thee till thy baggage shall\ncome, and as for my women have no care for them. Rise, doff thy\nclothes and take thy pleasure; and when the baggage cometh we\nshall get the jewels and the rest.\u201d So he arose and putting off\nhis clothes sat down on the bed and sought love-liesse and they\nfell to toying with each other. He laid his hand on her knee and\nshe sat down in his lap and thrust her lip like a tit-bit of meat\ninto his mouth, and that hour was such as maketh a man to forget\nhis father and his mother. So he clasped her in his arms and\nstrained her fast to his breast and sucked her lip, till the\nhoney-dew ran out into his mouth; and he laid his hand under her\nleft-armpit, whereupon his vitals and her vitals yearned for\ncoition. Then he clapped her between the breasts and his hand\nslipped down between her thighs and she girded him with her legs,\nwhereupon he made of the two parts proof amain and crying out, \u201cO\nsire of the chin-veils twain[FN#50]!\u201d applied the priming and\nkindled the match and set it to the touch-hole and gave fire and\nbreached the citadel in its four corners; so there befel the\nmystery[FN#51] concerning which there is no enquiry: and she\ncried the cry that needs must be cried.[FN#52]\u2014And Shahrazad\nperceived the dawn of day and ceased to say her permitted say.\n\nWhen it Was the Nine Hundred and Ninety-fourth Night,\n\nShe resumed, It hath reached me, O auspicious King, that while\nthe Princess Duny\u00e1 cried the cry which must be cried, Merchant\nMa\u2019aruf abated her maidenhead and that night was one not to be\ncounted among lives for that which it comprised of the enjoyment\nof the fair, clipping and dallying _langue fourr\u00e9e_ and futtering\ntill the dawn of day, when he arose and entered the Hammam\nwhence, after donning a suit for sovrans suitable he betook\nhimself to the King\u2019s Divan. All who were there rose to him and\nreceived him with honour and worship, giving him joy and invoking\nblessings upon him; and he sat down by the King\u2019s side and asked,\n\u201cWhere is the treasurer?\u201d They answered, \u201cHere he is, before\nthee,\u201d and he said to him, \u201cBring robes of honour for all the\nWazirs and Emirs and dignitaries and clothe them therewith.\u201d The\ntreasurer brought him all he sought and he sat giving to all who\ncame to him and lavishing largesse upon every man according to\nhis station. On this wise he abode twenty days, whilst no baggage\nappeared for him nor aught else, till the treasurer was\nstraitened by him to the uttermost and going in to the King, as\nhe sat alone with the Wazir in Ma\u2019aruf\u2019s absence, kissed ground\nbetween his hands and said, \u201cO King of the age, I must tell thee\nsomewhat, lest haply thou blame me for not acquainting thee\ntherewith. Know that the treasury is being exhausted; there is\nnone but a little money left in it and in ten days more we shall\nshut it upon emptiness.\u201d Quoth the King, \u201cO Wazir, verily my\nson-in-law\u2019s baggage-train tarrieth long and there appeareth no\nnews thereof.\u201d The Minister laughed and said, \u201cAllah be gracious\nto thee, O King of the age! Thou art none other but heedless with\nrespect to this impostor, this liar. As thy head liveth, there is\nno baggage for him, no, nor a burning plague to rid us of him!\nNay, he hath but imposed on thee without surcease, so that he\nhath wasted thy treasures and married thy daughter for naught.\nHow long therefore wilt thou be heedless of this liar?\u201d Then\nquoth the King, \u201cO Wazir, how shall we do to learn the truth of\nhis case?\u201d; and quoth the Wazir, \u201cO King of the age, none may\ncome at a man\u2019s secret but his wife; so send for thy daughter and\nlet her come behind the curtain, that I may question her of the\ntruth of his estate, to the intent that she may make question of\nhim and acquaint us with his case.\u201d Cried the King, \u201cThere is no\nharm in that; and as my head liveth, if it be proved that he is a\nliar and an impostor, I will verily do him die by the foulest of\ndeaths!\u201d Then he carried the Wazir into the sitting-chamber and\nsent for his daughter, who came behind the curtain, her husband\nbeing absent, and said, \u201cWhat wouldst thou, O my father?\u201d Said he\n\u201cSpeak with the Wazir.\u201d So she asked, \u201cHo thou, the Wazir, what\nis thy will?\u201d; and he answered, \u201cO my lady, thou must know that\nthy husband hath squandered thy father\u2019s substance and married\nthee without a dower; and he ceaseth not to promise us and break\nhis promises, nor cometh there any tidings of his baggage; in\nshort we would have thee inform us concerning him.\u201d Quoth she,\n\u201cIndeed his words be many, and he still cometh and promiseth me\njewels and treasures and costly stuffs; but I see nothing.\u201d Quoth\nthe Wazir, \u201cO my lady, canst thou this night take and give with\nhim in talk and whisper to him:\u2014Say me sooth and fear from me\nnaught, for thou art become my husband and I will not transgress\nagainst thee. So tell me the truth of the matter and I will\ndevise thee a device whereby thou shalt be set at rest. And do\nthou play near and far[FN#53] with him in words and profess love\nto him and win him to confess and after tell us the facts of his\ncase.\u201d And she answered, \u201cO my papa, I know how I will make proof\nof him.\u201d Then she went away and after supper her husband came in\nto her, according to his wont, whereupon Princess Dunya rose to\nhim and took him under the armpit and wheedled him with winsomest\nwheedling (and all-sufficient[FN#54] are woman\u2019s wiles whenas she\nwould aught of men); and she ceased not to caress him and beguile\nhim with speech sweeter than the honey till she stole his reason;\nand when she saw that he altogether inclined to her, she said to\nhim, \u201cO my beloved, O coolth of my eyes and fruit of my vitals,\nAllah never desolate me by less of thee nor Time sunder us twain\nme and thee! Indeed, the love of thee hath homed in my heart and\nthe fire of passion hath consumed my liver, nor will I ever\nforsake thee or transgress against thee. But I would have thee\ntell me the truth, for that the sleights of falsehood profit not,\nnor do they secure credit at all seasons. How long wilt thou\nimpose upon my father and lie to him? I fear lest thine affair be\ndiscovered to him, ere we can devise some device and he lay\nviolent hands upon thee? So acquaint me with the facts of the\ncase for naught shall befal thee save that which shall begladden\nthee; and, when thou shalt have spoken sooth, fear not harm shall\nbetide thee. How often wilt thou declare that thou art a merchant\nand a man of money and hast a luggage-train? This long while past\nthou sayest, My baggage! my baggage! but there appeareth no sign\nof thy baggage, and visible in thy face is anxiety on this\naccount. So an there be no worth in thy words, tell me and I will\ncontrive thee a contrivance whereby by thou shalt come off safe,\nInshallah!\u201d He replied, \u201cI will tell thee the truth, and then do\nthou whatso thou wilt.\u201d Rejoined she, \u201cSpeak and look thou speak\nsoothly; for sooth is the ark of safety, and beware of lying, for\nit dishonoureth the liar and God-gifted is he who said:\u2014\n\n\u2019Ware that truth thou speak, albe sooth when said * Shall cause\n\n     thee in threaten\u00e8d fire to fall:\n\nAnd seek Allah\u2019s approof, for most foolish he * Who shall anger\n\n     his Lord to make friends with thrall.\u201d\n\n\nHe said, \u201cKnow, then, O my lady, that I am no merchant and have\nno baggage, no, nor a burning plague; nay, I was but a cobbler in\nmy own country and had a wife called Fatimah the Dung, with whom\nthere befel me this and that.\u201d And he told her his story from\nbeginning to end; whereat she laughed and said, \u201cVerily, thou art\nclever in the practice of lying and imposture!\u201d Whereto he\nanswered, \u201cO my lady, may Allah Almighty preserve thee to veil\nsins and countervail chagrins!\u201d Rejoined she, \u201cKnow, that thou\nimposedst upon my sire and deceivedst him by dint of thy deluding\nvaunts, so that of his greed for gain he married me to thee. Then\nthou squanderedst his wealth and the Wazir beareth thee a grudge\nfor this. How many a time hath he spoken against thee to my\nfather, saying, Indeed, he is an impostor, a liar! But my sire\nhearkened not to his say, for that he had sought me in wedlock\nand I consented not that he be baron and I femme. However, the\ntime grew longsome upon my sire and he became straitened and said\nto me, Make him confess. So I have made thee confess and that\nwhich was covered is discovered. Now my father purposeth thee a\nmischief because of this; but thou art become my husband and I\nwill never transgress against thee. An I told my father what I\nhave learnt from thee, he would be certified of thy falsehood and\nimposture and that thou imposest upon Kings\u2019 daughters and\nsquanderest royal wealth: so would thine offence find with him no\npardon and he would slay thee sans a doubt: wherefore it would be\nbruited among the folk that I married a man who was a liar, an\nimpostor, and this would smirch mine honour. Furthermore an he\nkill thee, most like he will require me to wed another, and to\nsuch thing I will never consent; no, not though I die![FN#55] So\nrise now and don a Mameluke\u2019s dress and take these fifty thousand\ndinars of my monies, and mount a swift steed and get thee to a\nland whither the rule of my father doth not reach. Then make thee\na merchant and send me a letter by a courier who shall bring it\nprivily to me, that I may know in what land thou art, so I may\nsend thee all my hand can attain. Thus shall thy wealth wax great\nand if my father die, I will send for thee, and thou shalt return\nin respect and honour; and if we die, thou or I and go to the\nmercy of God the Most Great, the Resurrection shall unite us.\nThis, then, is the rede that is right: and while we both abide\nalive and well, I will not cease to send thee letters and monies.\nArise ere the day wax bright and thou be in perplexed plight and\nperdition upon thy head alight!\u201d Quoth he, \u201cO my lady, I beseech\nthee of thy favour to bid me farewell with thine embracement;\u201d\nand quoth she, \u201cNo harm in that.\u201d[FN#56] So he embraced her and\nknew her carnally; after which he made the Ghusl-ablution; then,\ndonning the dress of a white slave, he bade the syces saddle him\na thoroughbred steed. Accordingly, they saddled him a courser and\nhe mounted and farewelling his wife, rode forth the city at the\nlast of the night, whilst all who saw him deemed him one of the\nMamelukes of the Sultan going abroad on some business. Next\nmorning, the King and his Wazir repaired to the sitting-chamber\nand sent for Princess Dunya who came behind the curtain; and her\nfather said to her, \u201cO my daughter, what sayst thou?\u201d Said she,\n\u201cI say, Allah blacken thy Wazir\u2019s face, because he would have\nblackened my face in my husband\u2019s eyes!\u201d Asked the King, \u201cHow\nso?\u201d; and she answered, \u201cHe came in to me yesterday; but, before\nI could name the matter to him, behold, in walked Faraj the Chief\nEunuch, letter in hand, and said:\u2014Ten white slaves stand under\nthe palace window and have this letter, saying:\u2014Kiss for us the\nhands of our lord, Merchant Ma\u2019aruf, and give him this letter,\nfor we are of his Mamelukes with the baggage, and it hath reached\nus that he hath wedded the King\u2019s daughter, so we are come to\nacquaint him with that which befel us by the way. Accordingly I\ntook the letter and read as follows:\u2014From the five hundred\nMamelukes to his highness our lord Merchant Ma\u2019aruf. But further.\nWe give thee to know that, after thou quittedst us, the\nArabs[FN#57] came out upon us and attacked us. They were two\nthousand horse and we five hundred mounted slaves and there befel\na mighty sore fight between us and them. They hindered us from\nthe road thirty days doing battle with them and this is the cause\nof our tarrying from thee.\u201d\u2014And Shahrazad perceived the dawn of\nday and ceased saying her permitted say.\n\nWhen it was the Nine Hundred and Ninety-fifth Night,\n\nShe said, It hath reached me, O auspicious King, that Princess\nDunya said to her sire, \u201cMy husband received a letter from his\ndependents ending with:\u2014The Arabs hindered us from the road\nthirty days which is the cause of our being behind time. They\nalso took from us of the luggage two hundred loads of cloth and\nslew of us fifty Mamelukes. When the news reached my husband, he\ncried, Allah disappoint them! What ailed them to wage war with\nthe Arabs for the sake of two hundred loads of merchandise? What\nare two hundred loads? It behoved them not to tarry on that\naccount, for verily the value of the two hundred loads is only\nsome seven thousand dinars. But needs must I go to them and\nhasten them. As for that which the Arabs have taken, \u2019twill not\nbe missed from the baggage, nor doth it weigh with me a whit, for\nI reckon it as if I had given it to them by way of an alms. Then\nhe went down from me, laughing and taking no concern for the\nwastage of his wealth nor the slaughter of his slaves. As soon as\nhe was gone, I looked out from the lattice and saw the ten\nMamelukes who had brought him the letter, as they were moons,\neach clad in a suit of clothes worth two thousand dinars, there\nis not with my father a chattel to match one of them. He went\nforth with them to bring up his baggage and hallowed be Allah who\nhindered me from saying to him aught of that thou badest me, for\nhe would have made mock of me and thee, and haply he would have\neyed me with the eye of disparagement and hated me. But the fault\nis all with thy Wazir,[FN#58] who speaketh against my husband\nwords that besit him not.\u201d Replied the King, \u201cO my daughter, thy\nhusband\u2019s wealth is indeed endless and he recketh not of it; for,\nfrom the day he entered our city, he hath done naught but give\nalms to the poor. Inshallah, he will speedily return with the\nbaggage, and good in plenty shall betide us from him.\u201d And he\nwent on to appease her and menace the Wazir, being duped by her\ndevice. So fared it with the King; but as regards Merchant\nMa\u2019aruf he rode on into waste lands, perplexed and knowing not to\nwhat quarter he should betake him; and for the anguish of parting\nhe lamented and in the pangs of passion and love-longing he\nrecited these couplets:\u2014\n\nTime falsed our Union and divided who were one in tway; * And the\n\n     sore tyranny of Time doth melt my heart away:\n\nMine eyes ne\u2019er cease to drop the tear for parting with my dear;\n\n     * When shall Disunion come to end and dawn the Union-day?\n\nO favour like the full moon\u2019s face of sheen, indeed I\u2019m he * Whom\n\n     thou didst leave with vitals torn when faring on thy way.\n\nWould I had never seen thy sight, or met thee for an hour; *\n\n     Since after sweetest taste of thee to bitters I\u2019m a prey.\n\nMa\u2019aruf will never cease to be enthralled by Duny\u00e1\u2019s[FN#59]\n\n     charms * And long live she albe he die whom love and longing\n\n     slay,\n\nO brilliance, like resplendent sun of noontide, deign them heal *\n\n     His heart for kindness[FN#60] and the fire of longing love\n\n     allay!\n\nWould Heaven I wot an e\u2019er the days shall deign conjoin our lots,\n\n     * Join us in pleasant talk o\u2019 nights, in Union glad and gay:\n\nShall my love\u2019s palace hold two hearts that savour joy, and I *\n\n     Strain to my breast the branch I saw upon the\n\n     sand-hill[FN#61] sway?\n\nO favour of full moon in sheen, never may sun o\u2019 thee * Surcease\n\n     to rise from Eastern rim with all-enlightening ray!\n\nI\u2019m well content with passion-pine and all its bane and bate *\n\n     For luck in love is evermore the butt of jealous Fate.\n\n\nAnd when he ended his verses, he wept with sore weeping, for\nindeed the ways were walled up before his face and death seemed\nto him better than dreeing life, and he walked on like a drunken\nman for stress of distraction, and stayed not till noontide, when\nhe came to a little town and saw a plougher hard by, ploughing\nwith a yoke of bulls. Now hunger was sore upon him; and he went\nup to the ploughman and said to him, \u201cPeace be with thee!\u201d; and\nhe returned his salam and said to him, \u201cWelcome, O my lord! Art\nthou one of the Sultan\u2019s Mamelukes?\u201d Quoth Ma\u2019aruf, \u201cYes;\u201d and\nthe other said \u201cAlight with me for a guest-meal.\u201d Whereupon\nMa\u2019aruf knew him to be of the liberal and said to him, \u201cO my\nbrother, I see with thee naught with which thou mayst feed me:\nhow is it, then, that thou invitest me?\u201d Answered the husbandman,\n\u201cO my lord, weal is well nigh.[FN#62] Dismount thee here: the\ntown is near hand and I will go and fetch thee dinner and fodder\nfor thy stallion.\u201d Rejoined Ma\u2019aruf, \u201cSince the town is near at\nhand, I can go thither as quickly as thou canst and buy me what I\nhave a mind to in the bazar and eat.\u201d The peasant replied, \u201cO my\nlord, the place is but a little village[FN#63] and there is no\nbazar there, neither selling nor buying. So I conjure thee by\nAllah, alight here with me and hearten my heart, and I will run\nthither and return to thee in haste.\u201d Accordingly he dismounted\nand the Fellah left him and went off to the village, to fetch\ndinner for him whilst Ma\u2019aruf sat awaiting him. Presently he said\nin himself, \u201cI have taken this poor man away from his work; but I\nwill arise and plough in his stead, till he come back, to make up\nfor having hindered him from his work.[FN#64]\u201d Then he took the\nplough and starting the bulls, ploughed a little, till the share\nstruck against something and the beasts stopped. He goaded them\non, but they could not move the plough; so he looked at the share\nand finding it caught in a ring of gold, cleared away the soil\nand saw that it was set centre-most a slab of alabaster, the size\nof the nether millstone. He strave at the stone till he pulled it\nfrom its place, when there appeared beneath it a souterrain with\na stair. Presently he descended the flight of steps and came to a\nplace like a Hammam, with four da\u00efses, the first full of gold,\nfrom floor to roof, the second full of emeralds and pearls and\ncoral also from ground to ceiling; the third of jacinths and\nrubies and turquoises and the fourth of diamonds and all manner\nother preciousest stones. At the upper end of the place stood a\ncoffer of clearest crystal, full of union-gems each the size of a\nwalnut, and upon the coffer lay a casket of gold, the bigness of\na lemon. When he saw this, he marvelled and rejoiced with joy\nexceeding and said to himself, \u201cI wonder what is in this casket?\u201d\nSo he opened it and found therein a seal-ring of gold, whereon\nwere graven names and talismans, as they were the tracks of\ncreeping ants. He rubbed the ring and behold, a voice said,\n\u201cAdsum! Here am I, at thy service, O my lord! Ask and it shall be\ngiven unto thee. Wilt thou raise a city or ruin a capital or kill\na king or dig a river-channel or aught of the kind? Whatso thou\nseekest, it shall come to pass, by leave of the King of\nAll-might, Creator of day and night.\u201d Ma\u2019aruf asked, \u201cO creature\nof my lord, who and what art thou?\u201d; and the other answered, \u201cI\nam the slave of this seal-ring standing in the service of him who\npossesseth it. Whatsoever he seeketh, that I accomplish for him,\nand I have no excuse in neglecting that he biddeth me do; because\nI am Sultan over two-and-seventy tribes of the Jinn, each\ntwo-and-seventy thousand in number every one of which thousand\nruleth over a thousand Marids, each Marid over a thousand Ifrits,\neach Ifrit over a thousand Satans and each Satan over a thousand\nJinn: and they are all under command of me and may not gainsay\nme. As for me, I am spelled to this seal-ring and may not thwart\nwhoso holdeth it. Lo! thou hast gotten hold of it and I am become\nthy slave; so ask what thou wilt, for I hearken to thy word and\nobey thy bidding; and if thou have need of me at any time, by\nland or by sea rub the signet-ring and thou wilt find me with\nthee. But beware of rubbing it twice in succession, or thou wilt\nconsume me with the fire of the names graven thereon; and thus\nwouldst thou lose me and after regret me. Now I have acquainted\nthee with my case and\u2014the Peace!\u201d\u2014And Shahrazad perceived the\ndawn of day and ceased to say her permitted say.\n\nWhen it was the Nine Hundred and Ninety-sixth Night,\n\nShe continued, It hath reached me, O auspicious King, that when\nthe Slave of the Signet-ring acquainted Ma\u2019aruf with his case,\nthe Merchant asked him, \u201cWhat is thy name?\u201d and the Jinni\nanswered, \u201cMy name is Ab\u00fa al-Sa\u2019\u00e1d\u00e1t.[FN#65]\u201d Quoth Ma\u2019aruf, \u201cO\nAb\u00fa al-Sa\u2019\u00e1d\u00e1t what is this place and who enchanted thee in this\ncasket?\u201d; and quoth he, \u201cO my lord, this is a treasure called the\nHoard of Shadd\u00e1d son of Ad, him who the base of Many-columned\nIram laid, the like of which in the lands was never made.[FN#66]\u2019\nI was his slave in his lifetime and this is his seal-ring, which\nhe laid up in his treasure; but it hath fallen to thy lot.\u201d\nMa\u2019aruf enquired, \u201cCanst thou transport that which is in this\nhoard to the surface of the earth?\u201d; and the Jinni replied, \u201cYes!\nNothing were easier.\u201d Said Ma\u2019aruf, \u201cBring it forth and leave\nnaught.\u201d So the Jinni signed with his hand to the ground, which\nclave asunder, and he sank and was absent a little while.\nPresently, there came forth young boys full of grace, and fair of\nface bearing golden baskets filled with gold which they emptied\nout and going away, returned with more; nor did they cease to\ntransport the gold and jewels, till ere an hour had sped they\nsaid, \u201cNaught is left in the hoard.\u201d Thereupon out came Ab\u00fa\nal-Sa\u2019\u00e1d\u00e1t and said to Ma\u2019aruf, \u201cO my lord, thou seest that we\nhave brought forth all that was in the hoard.\u201d Ma\u2019aruf asked,\n\u201cWho be these beautiful boys?\u201d and the Jinni answered, \u201cThey are\nmy sons. This matter merited not that I should muster for it the\nMarids, wherefore my sons have done thy desire and are honoured\nby such service. So ask what thou wilt beside this.\u201d Quoth\nMa\u2019aruf, \u201cCanst thou bring me he-mules and chests and fill the\nchests with the treasure and load them on the mules?\u201d Quoth Ab\u00fa\nal-Sa\u2019\u00e1d\u00e1t, \u201cNothing easier,\u201d and cried a great cry; whereupon\nhis sons presented themselves before him, to the number of eight\nhundred, and he said to them, \u201cLet some of you take the semblance\nof he-mules and others of muleteers and handsome Mamelukes, the\nlike of the least of whom is not found with any of the Kings; and\nothers of you be transmewed to muleteers, and the rest to\nmenials.\u201d So seven hundred of them changed themselves into\nb\u00e2t-mules and other hundred took the shape of slaves. Then Ab\u00fa\nal-Sa\u2019\u00e1d\u00e1t called upon his Marids, who presented themselves\nbetween his hands and he commanded some of them to assume the\naspect of horses saddled with saddles of gold crusted with\njewels. And when Ma\u2019aruf saw them do as he bade he cried, \u201cWhere\nbe the chests?\u201d They brought them before him and he said, \u201cPack\nthe gold and the stones, each sort by itself.\u201d So they packed\nthem and loaded three hundred he-mules with them. Then asked\nMa\u2019aruf, \u201cO Ab\u00fa al-Sa\u2019\u00e1d\u00e1t, canst thou bring me some loads of\ncostly stuffs?\u201d; and the Jinni answered, \u201cWilt thou have Egyptian\nstuffs or Syrian or Persian or Indian or Greek?\u201d Ma\u2019aruf said,\n\u201cBring me an hundred loads of each kind, on five hundred mules;\u201d\nand Ab\u00fa al-Sa\u2019\u00e1d\u00e1t, \u201cO my lord accord me delay that I may dispose\nmy Marids for this and send a company of them to each country to\nfetch an hundred loads of its stuffs and then take the form of\nhe-mules and return, carrying the stuffs.\u201d Ma\u2019aruf enquired,\n\u201cWhat time dost thou want?\u201d; and Ab\u00fa al-Sa\u2019\u00e1d\u00e1t replied, \u201cThe\ntime of the blackness of the night, and day shall not dawn ere\nthou have all thou desirest.\u201d Said Ma\u2019aruf, \u201cI grant thee this\ntime,\u201d and bade them pitch him a pavilion. So they pitched it and\nhe sat down therein and they brought him a table of food. Then\nsaid Ab\u00fa al-Sa\u2019\u00e1d\u00e1t to him, \u201cO my lord, tarry thou in this tent\nand these my sons shall guard thee: so fear thou nothing; for I\ngo to muster my Marids and despatch them to do thy desire.\u201d So\nsaying, he departed, leaving Ma\u2019aruf seated in the pavilion, with\nthe table before him and the Jinni\u2019s sons attending upon him, in\nthe guise of slaves and servants and suite. And while he sat in\nthis state behold, up came the husband man, with a great\nporringer of lentils[FN#67] and a nose-bag full of barley and\nseeing the pavilion pitched and the Mamelukes standing, hands\nupon breasts, thought that the Sultan was come and had halted on\nthat stead. So he stood openmouthed and said in himself, \u201cWould I\nhad killed a couple of chickens and fried them red with clarified\ncow-butter for the Sultan!\u201d And he would have turned back to kill\nthe chickens as a regale for the Sultan; but Ma\u2019aruf saw him and\ncried out to him and said to the Mamelukes, \u201cBring him hither.\u201d\nSo they brought him and his porringer of lentils before Ma\u2019aruf,\nwho said to him, \u201cWhat is this?\u201d Said the peasant, \u201cThis is thy\ndinner and thy horse\u2019s fodder! Excuse me, for I thought not that\nthe Sultan would come hither; and, had I known that, I would have\nkilled a couple of chickens and entertained him in goodly guise.\u201d\nQuoth Ma\u2019aruf, \u201cThe Sultan is not come. I am his son-in-law and I\nwas vexed with him. However he hath sent his officers to make his\npeace with me, and now I am minded to return to city. But thou\nhast made me this guest-meal without knowing me, and I accept it\nfrom thee, lentils though it be, and will not eat save of thy\ncheer.\u201d Accordingly he bade him set the porringer amiddlemost the\ntable and ate of it his sufficiency, whilst the Fellah filled his\nbelly with those rich meats. Then Ma\u2019aruf washed his hands and\ngave the Mamelukes leave to eat; so they fell upon the remains of\nthe meal and ate; and, when the porringer was empty, he filled it\nwith gold and gave it to the peasant, saying, \u201cCarry this to thy\ndwelling and come to me in the city, and I will entreat thee with\nhonour.\u201d Thereupon the peasant took the porringer full of gold\nand returned to the village, driving the bulls before him and\ndeeming himself akin to the King. Meanwhile, they brought Ma\u2019aruf\ngirls of the Brides of the Treasure,[FN#68] who smote on\ninstruments of music and danced before him, and he passed that\nnight in joyance and delight, a night not to be reckoned among\nlives. Hardly had dawned the day when there arose a great cloud\nof dust which presently lifting, discovered seven hundred mules\nladen with stuffs and attended by muleteers and baggage-tenders\nand cresset-bearers. With them came Ab\u00fa al-Sa\u2019\u00e1d\u00e1t, riding on a\nshe-mule, in the guise of a caravan-leader, and before him was a\ntravelling-litter, with four corner-terminals[FN#69] of\nglittering red gold, set with gems. When Ab\u00fa al-Sa\u2019\u00e1d\u00e1t came up\nto the tent, he dismounted and kissing the earth, said to\nMa\u2019aruf, \u201cO my lord, thy desire hath been done to the uttermost\nand in the litter is a treasure-suit which hath not its match\namong Kings\u2019 raiment: so don it and mount the litter and bid us\ndo what thou wilt.\u201d Quoth Ma\u2019aruf, \u201cO Ab\u00fa al-Sa\u2019\u00e1d\u00e1t, I wish thee\nto go to the city of Ikhtiyan al-Khatan and present thyself to my\nfather-in-law the King; and go thou not in to him but in the\nguise of a mortal courier;\u201d and quoth he, \u201cTo hear is to obey.\u201d\nSo Ma\u2019aruf wrote a letter to the Sultan and sealed it and Ab\u00fa\nal-Sa\u2019\u00e1d\u00e1t took it and set out with it; and when he arrived, he\nfound the King saying, \u201cO Wazir, indeed my heart is concerned for\nmy son-in-law and I fear lest the Arabs slay him. Would Heaven I\nwot whither he was bound, that I might have followed him with the\ntroops! Would he had told me his destination!\u201d Said the Wazir,\n\u201cAllah be merciful to thee for this thy heedlessness! As thy head\nliveth, the wight saw that we were awake to him and feared\ndishonour and fled, for he is nothing but an impostor, a liar.\u201d\nAnd behold, at this moment in came the courier and kissing ground\nbefore the King, wished him permanent glory and prosperity and\nlength of life. Asked the King, \u201cWho art thou and what is thy\nbusiness?\u201d \u201cI am a courier,\u201d answered the Jinni, \u201cand thy\nson-in-law who is come with the baggage sendeth me to thee with a\nletter, and here it is!\u201d So he took the letter and read therein\nthese words, \u201cAfter salutations galore to our uncle[FN#70] the\nglorious King! Know that I am at hand with the baggage-train: so\ncome thou forth to meet me with the troops.\u201d Cried the King,\n\u201cAllah blacken thy brow, O Wazir! How often wilt thou defame my\nson-in-law\u2019s name and call him liar and impostor? Behold, he is\ncome with the baggage-train and thou art naught but a traitor.\u201d\nThe Minister hung his head ground-wards in shame and confusion\nand replied, \u201cO King of the age, I said not this save because of\nthe long delay of the baggage and because I feared the loss of\nthe wealth he hath wasted.\u201d The King exclaimed, \u201cO traitor, what\nare my riches! Now that his baggage is come he will give me great\nplenty in their stead.\u201d Then he bade decorate the city and going\nin to his daughter, said to her, \u201cGood news for thee! Thy husband\nwill be here anon with his baggage; for he hath sent me a letter\nto that effect and here am I now going forth to meet him.\u201d The\nPrincess Duny\u00e1 marvelled at this and said in herself, \u201cThis is a\nwondrous thing! Was he laughing at me and making mock of me, or\nhad he a mind to try me, when he told me that he was a pauper?\nBut Alhamdolillah, Glory to God, for that I failed not of my duty\nto him!\u201d On this wise fared it in the palace; but as regards\nMerchant Ali, the Cairene, when he saw the decoration of the city\nand asked the cause thereof, they said to him, \u201cThe baggage-train\nof Merchant Ma\u2019aruf, the King\u2019s son-in-law, is come.\u201d Said he,\n\u201cAllah is Almighty! What a calamity is this man![FN#71] He came\nto me, fleeing from his wife, and he was a poor man. Whence then\nshould he get a baggage-train? But haply this is a device which\nthe King\u2019s daughter hath contrived for him, fearing his disgrace,\nand Kings are not unable to do anything. May Allah the Most High\nveil his fame and not bring him to public shame!\u201d\u2014And Shahrazad\nperceived the dawn of day and ceased saying her permitted say.\n\nWhen it was the Nine Hundred and Ninety-seventh Night,\n\nShe pursued, It hath reached me, O auspicious King, that when\nMerchant Ali asked the cause of the decorations, they told him\nthe truth of the case; so he blessed Merchant Ma\u2019aruf and cried,\n\u201cMay Allah Almighty veil his fame and not bring him to public\nshame!\u201d And all the merchants rejoiced and were glad for that\nthey would get their monies. Then the King assembled his troops\nand rode forth, whilst Ab\u00fa al-Sa\u2019\u00e1d\u00e1t returned to Ma\u2019aruf and\nacquainted him with the delivering of the letter. Quoth Ma\u2019aruf,\n\u201cBind on the loads;\u201d and when they had done so, he donned the\ntreasure-suit and mounting the litter became a thousand times\ngreater and more majestic than the King. Then he set forward;\nbut, when he had gone half-way, behold, the King met him with the\ntroops, and seeing him riding in the Takhtrawan and clad in the\ndress aforesaid, threw himself upon him and saluted him, and\ngiving him joy of his safety, greeted him with the greeting of\npeace. Then all the Lords of the land saluted him and it was made\nmanifest that he had spoken the truth and that in him there was\nno lie. Presently he entered the city in such state procession as\nwould have caused the gall-bladder of the lion to burst[FN#72]\nfor envy and the traders pressed up to him and kissed his hands,\nwhilst Merchant Ali said to him, \u201cThou hast played off this trick\nand it hath prospered to thy hand, O Shaykh of Impostors! But\nthou deservest it and may Allah the Most High increase thee of\nHis bounty!\u201d; whereupon Ma\u2019aruf laughed. Then he entered the\npalace and sitting down on the throne said, \u201cCarry the loads of\ngold into the treasury of my uncle the King and bring me the\nbales of cloth.\u201d So they brought them to him and opened them\nbefore him, bale after bale, till they had unpacked the seven\nhundred loads, whereof he chose out the best and said, \u201cBear\nthese to Princess Duny\u00e1 that she may distribute them among her\nslavegirls; and carry her also this coffer of jewels, that she\nmay divide them among her handmaids and eunuchs.\u201d Then he\nproceeded to make over to the merchants in whose debt he was\nstuffs by way of payment for their arrears, giving him whose due\nwas a thousand, stuffs worth two thousand or more; after which he\nfell to distributing to the poor and needy, whilst the King\nlooked on with greedy eyes and could not hinder him; nor did he\ncease largesse till he had made an end of the seven hundred\nloads, when he turned to the troops and proceeded to apportion\namongst them emeralds and rubies and pearls and coral and other\njewels by handsful, without count, till the King said to him,\n\u201cEnough of this giving, O my son! There is but little left of the\nbaggage.\u201d But he said, \u201cI have plenty.\u201d Then indeed, his good\nfaith was become manifest and none could give him the lie; and he\nhad come to reck not of giving, for that the Slave of the\nSeal-ring brought him whatsoever he sought. Presently, the\ntreasurer came in to the King and said, \u201cO King of the age, the\ntreasury is full indeed and will not hold the rest of the loads.\nWhere shall we lay that which is left of the gold and jewels?\u201d\nAnd he assigned to him another place. As for the Princess Dunya\nwhen she saw this, her joy redoubled and she marvelled and said\nin herself, \u201cWould I wot how came he by all this wealth!\u201d In like\nmanner the traders rejoiced in that which he had given them and\nblessed him; whilst Merchant Ali marvelled and said to himself,\n\u201cI wonder how he hath lied and swindled, that he hath gotten him\nall these treasures[FN#73]? Had they come from the King\u2019s\ndaughter, he had not wasted them on this wise! But how excellent\nis his saying who said:\u2014\n\nWhen the Kings\u2019 King giveth, in reverence pause * And venture not\n\n     to enquire the cause:\n\nAllah gives His gifts unto whom He will, * So respect and abide\n\n     by His Holy Laws!\u201d\n\n\nSo far concerning him; but as regards the King, he also marvelled\nwith passing marvel at that which he saw of Ma\u2019aruf\u2019s generosity\nand open-handedness in the largesse of wealth. Then the Merchant\nwent in to his wife, who met him, smiling and laughing-lipped and\nkissed his hand, saying, \u201cDidst thou mock me or hadst thou a mind\nto prove me with thy saying:\u2014I am a poor man and a fugitive from\nmy wife? Praised be Allah for that I failed not of my duty to\nthee! For thou art my beloved and there is none dearer to me than\nthou, whether thou be rich or poor. But I would have thee tell me\nwhat didst thou design by these words.\u201d Said Ma\u2019aruf, \u201cI wished\nto prove thee and see whether thy love were sincere or for the\nsake of wealth and the greed of worldly good. But now \u2019tis become\nmanifest to me that thine affection is sincere and as thou art a\ntrue woman, so welcome to thee! I know thy worth.\u201d Then he went\napart into a place by himself and rubbed the seal-ring, whereupon\nAbu al-Sa\u2019adat presented himself and said to him, \u201cAdsum, at thy\nservice! Ask what thou wilt.\u201d Quoth Ma\u2019aruf, \u201cI want a\ntreasure-suit and treasure-trinkets for my wife, including a\nnecklace of forty unique jewels.\u201d Quoth the Jinni, \u201cTo hear is to\nobey,\u201d and brought him what he sought, whereupon Ma\u2019aruf\ndismissed him and carrying the dress and ornaments in to his\nwife, laid them before her and said, \u201cTake these and put them on\nand welcome!\u201d When she saw this, her wits fled for joy, and she\nfound among the ornaments a pair of anklets of gold set with\njewels of the handiwork of the magicians, and bracelets and\nearrings and a belt[FN#74] such as no money could buy. So she\ndonned the dress and ornaments and said to Ma\u2019aruf, \u201cO my lord, I\nwill treasure these up for holidays and festivals.\u201d But he\nanswered, \u201cWear them always, for I have others in plenty.\u201d And\nwhen she put them on and her women beheld her, they rejoiced and\nbussed his hands. Then he left them and going apart by himself,\nrubbed the seal-ring whereupon its slave appeared and he said to\nhim, \u201cBring me an hundred suits of apparel, with their ornaments\nof gold.\u201d \u201cHearing and obeying,\u201d answered Abu al-Sa\u2019adat and\nbrought him the hundred suits, each with its ornaments wrapped up\nwithin it. Ma\u2019aruf took them and called aloud to the slave-girls,\nwho came to him and he gave them each a suit: so they donned them\nand became like the black-eyed girls of Paradise, whilst the\nPrincess Dunya shone amongst them as the moon among the stars.\nOne of the handmaids told the King of this and he came in to his\ndaughter and saw her and her women dazzling all who beheld them;\nwhereat he wondered with passing wonderment. Then he went out and\ncalling his Wazir, said to him, \u201cO Wazir, such and such things\nhave happened; what sayst thou now of this affair?\u201d Said he, \u201cO\nKing of the age, this be no merchant\u2019s fashion; for a merchant\nkeepeth a piece of linen by him for years and selleth it not but\nat a profit. How should a merchant have generosity such as this\ngenerosity, and whence should he get the like of these monies and\njewels, of which but a slight matter is found with the Kings? So\nhow should loads thereof be found with merchants? Needs must\nthere be a cause for this; but, an thou wilt hearken to me, I\nwill make the truth of the case manifest to thee.\u201d Answered the\nKing, \u201cO Wazir, I will do thy bidding.\u201d Rejoined the Minister,\n\u201cDo thou foregather with thy son-in-law and make a show of affect\nto him and talk with him and say:\u2014O my son-in-law, I have a mind\nto go, I and thou and the Wazir but no more, to a flower-garden\nthat we may take our pleasure there. When we come to the garden,\nwe will set on the table wine, and I will ply him therewith and\ncompel him to drink; for, when he shall have drunken, he will\nlose his reason and his judgment will forsake him. Then we will\nquestion him of the truth of his case and he will discover to us\nhis secrets, for wine is a traitor and Allah-gifted is he who\nsaid:\u2014\n\nWhen we drank the wine, and it crept its way * To the place of\n\n     Secrets, I cried, \u201cO stay!\u201d\n\nIn my fear lest its influence stint my wits * And my friends spy\n\n     matters that hidden lay.\n\n\nWhen he hath told us the truth we shall ken his case and may deal\nwith him as we will; because I fear for thee the consequences of\nthis his present fashion: haply he will covet the kingship and\nwin over the troops by generosity and lavishing money and so\ndepose thee and take the kingdom from thee.\u201d \u201cTrue,\u201d answered the\nKing.\u2014And Shahrazad perceived the dawn of day and ceased to say\nher permitted say.\n\nWhen it was the Nine Hundred and Ninety-eighth Night,\n\nShe resumed, It hath reached me, O auspicious King, that when the\nWazir devised this device the King said to him, \u201cThou hast spoken\nsooth!\u201d; and they passed the night on this agreement. And when\nmorning morrowed the King went forth and sat in the\nguest-chamber, when lo, and behold! the grooms and serving-men\ncame in to him in dismay. Quoth he, \u201cWhat hath befallen you?\u201d;\nand quoth they, \u201cO King of the age, the Syces curried the horses\nand foddered them and the he-mules which brought the baggage;\nbut, when we arose in the morning, we found that thy son-in-law\u2019s\nMamelukes had stolen the horses and mules. We searched the\nstables, but found neither horse nor mule; so we entered the\nlodging of the Mamelukes and found none there, nor know we how\nthey fled.\u201d The King marvelled at this, unknowing that the horses\nand Mamelukes were all Ifrits, the subjects of the Slave of the\nSpell, and asked the grooms, \u201cO accursed how could a thousand\nbeasts and five hundred slaves and servants flee without your\nknowledge?\u201d Answered they, \u201cWe know not how it happened,\u201d and he\ncried, \u201cGo, and when your lord cometh forth of the Harim, tell\nhim the case.\u201d So they went out from before the King and sat down\nbewildered, till Ma\u2019aruf came out and, seeing them chagrined\nenquired of them, \u201cWhat may be the matter?\u201d They told him all\nthat had happened and he said, \u201cWhat is their worth that ye\nshould be concerned for them? Wend your ways.\u201d And he sat\nlaughing and was neither angry nor grieved concerning the case;\nwhereupon the King looked in the Wazir\u2019s face and said to him,\n\u201cWhat manner of man is this, with whom wealth is of no worth?\nNeeds must there be a reason for this?\u201d Then they talked with him\nawhile and the King said to him, \u201cO my son-in-law, I have a mind\nto go, I, thou and the Wazir, to a garden, where we may divert\nourselves.\u201d \u201cNo harm in that,\u201d said Ma\u2019aruf. So they went forth\nto a flower-garden, wherein every sort of fruit was of kinds\ntwain and its waters were flowing and its trees towering and its\nbirds carolling. There they entered a pavilion, whose sight did\naway sorrow from the soul, and sat talking, whilst the Minister\nentertained them with rare tales and quoted merry quips and\nmirth-provoking sayings and Ma\u2019aruf attentively listened, till\nthe time of dinner came, when they set on a tray of meats and a\nflagon of wine. When they had eaten and washed hands, the Wazir\nfilled the cup and gave it to the King, who drank it off; then he\nfilled a second and handed it to Ma\u2019aruf, saying, \u201cTake the cup\nof the drink to which Reason boweth neck in reverence.\u201d Quoth\nMa\u2019aruf, \u201cWhat is this, O Wazir?\u201d; and quoth he, \u201cThis is the\ngrizzled[FN#75] virgin and the old maid long kept at home,[FN#76]\nthe giver of joy to hearts, whereof saith the poet:\u2014\n\nThe feet of sturdy Miscreants[FN#77] went trampling heavy tread,\n\n     * And she hath ta\u2019en a vengeance dire on every Arab\u2019s head.\n\nA K\u00e1fir youth like fullest moon in darkness hands her round *\n\n     Whose eyne are strongest cause of sin by him inspirit\u00e8d.\u201d\n\n\nAnd Allah-gifted is he who said:\u2014\n\n\u2019Tis as if wine and he who bears the bowl, * Rising to show her\ncharms for man to see,[FN#78]\nWere dancing undurn-Sun whose face the moon * Of night adorned\nwith stars of Gemini.\nSo subtle is her essence it would seem * Through every limb like\ncourse of soul runs she.\n\nAnd how excellent is the saying of the poet:\u2014\n\nSlept in mine arms full Moon of brightest blee * Nor did that sun\n\n     eclipse in goblet see:\n\nI nighted spying fire whereto bow down * Magians, which bowed\n\n     from ewer\u2019s lip to me.\n\n\nAnd that of another:\u2014\n\nIt runs through every joint of them as runs * The surge of health\n     returning to the sick.\n\nAnd yet another:\u2014\n\nI marvel at its pressers, how they died * And left us aqua vitae\u2014lymph\n     of life!\n\nAnd yet goodlier is the saying of Abu Nowas:\u2014\n\nCease then to blame me, for thy blame doth anger bring * And with\n\n     the draught that maddened me come med\u2019cining:\n\nA yellow girl[FN#79] whose court cures every carking care; * Did\n\n     a stone touch it would with joy and glee upspring:\n\nShe riseth in her ewer during darkest night * The house with\n\n     brightest, sheeniest light illumining:\n\nAnd going round of youths to whom the world inclines[FN#80] *\n\n     Ne\u2019er, save in whatso way they please, their hearts shall\n\n     wring.\n\nFrom hand of coynted[FN#81] lass begarbed like yarded lad,[FN#82]\n\n     * Wencher and Tribe of Lot alike enamouring,\n\nShe comes: and say to him who dares claim lore of love *\n\n     Something hast learnt but still there\u2019s many another thing.\n\n\nBut best of all is the saying of Ibn al-Mu\u2019tazz[FN#83]:\u2014\n\nOn the shady woody island[FN#84] His showers Allah deign * Shed\n\n     on Convent hight Abd\u00fan[FN#85] drop and drip of railing rain:\n\nOft the breezes of the morning have awakened me therein * When\n\n     the Dawn shows her blaze,[FN#86] ere the bird of flight was\n\n     fain;\n\nAnd the voices of the monks that with chants awoke the walls *\n\n     Black-frocked shavelings ever wont the cup amorn to\n\n     drain.[FN#87]\n\n\u2019Mid the throng how many fair with languour-kohl\u2019d eyes[FN#88] *\n\n     And lids enfolding lovely orbs where black on white was\n\n     lain,\n\nIn secret came to see me by shirt of night disguised * In terror\n\n     and in caution a-hurrying amain!\n\nThen I rose and spread my cheek like a carpet on his path * In\n\n     homage, and with skirts wiped his trail from off the plain.\n\nBut threatening disgrace rose the Crescent in the sky * Like the\n\n     paring of a nail yet the light would never wane:\n\nThen happened whatso happened: I disdain to kiss and tell * So\n\n     deem of us thy best and with queries never mell.\n\n\nAnd gifted of God is he who saith:\u2014\n\nIn the morn I am richest of men * And in joy at good news I start\n\n     up\n\nFor I look on the liquid gold[FN#89] * And I measure it out by\n\n     the cup.\n\n\nAnd how goodly is the saying of the poet:\u2014\n\nBy Allah, this is th\u2019 only alchemy * All said of other science\n\n     false we see!\n\nCarat of wine on hundredweight of woe * Transmuteth gloomiest\n\n     grief to joy and glee.\n\n\nAnd that of another:\u2014\n\nThe glasses are heavy when empty brought * Till we charge them\n\n     all with unmix\u00e8d wine.\n\nThen so light are they that to fly they\u2019re fain * As bodies\n\n     lightened by soul divine.\n\n\nAnd yet another:\u2014\n\nWine-cup and ruby-wine high worship claim; * Dishonour \u2019twere to\n\n     see their honour waste:\n\nBury me, when I\u2019m dead, by side of vine * Whose veins shall\n\n     moisten bones in clay misplaced;\n\nNor bury me in wold and wild, for I * Dread only after death no\n\n     wine to taste.\u201d[FN#90]\n\n\nAnd he ceased not to egg him on to the drink, naming to him such\nof the virtues of wine as he thought well and reciting to him\nwhat occurred to him of poetry and pleasantries on the subject,\ntill Ma\u2019aruf addressed himself to sucking the cup-lips and cared\nno longer for aught else. The Wazir ceased not to fill for him\nand he to drink and enjoy himself and make merry, till his wits\nwandered and he could not distinguish right from wrong. When the\nMinister saw that drunkenness had attained in him to utterest and\nthe bounds transgressed, he said to him, \u201cBy Allah, O Merchant\nMa\u2019aruf, I admire whence thou gottest these jewels whose like the\nKings of the Chosro\u00ebs possess not! In all our lives never saw we\na merchant that had heaped up riches like unto thine or more\ngenerous than thou, for thy doings are the doings of Kings and\nnot merchants\u2019 doings. Wherefore, Allah upon thee, do thou\nacquaint me with this, that I may know thy rank and condition.\u201d\nAnd he went on to test him with questions and cajole him, till\nMa\u2019aruf, being reft of reason, said to him, \u201cI\u2019m neither merchant\nnor King,\u201d and told him his whole story from first to last. Then\nsaid the Wazir, \u201cI conjure thee by Allah, O my lord Ma\u2019aruf, show\nus the ring, that we may see its make.\u201d So, in his drunkenness,\nhe pulled off the ring and said, \u201cTake it and look upon it.\u201d The\nMinister took it and turning it over, said, \u201cIf I rub it, will\nits slave appear?\u201d Replied Ma\u2019aruf, \u201cYes. Rub it and he will\nappear to thee, and do thou divert thyself with the sight of\nhim.\u201d Thereupon the Wazir rubbed the ring and behold forthright\nappeared the Jinni and said, \u201cAdsum, at thy service, O my lord!\nAsk and it shall be given to thee. Wilt thou ruin a city or raise\na capital or kill a king? Whatso thou seekest, I will do for\nthee, sans fail.\u201d The Wazir pointed to Ma\u2019aruf and said, \u201cTake up\nyonder wretch and cast him down in the most desolate of desert\nlands, where he shall find nothing to eat nor drink, so he may\ndie of hunger and perish miserably, and none know of him.\u201d\nAccordingly, the Jinni snatched him up and flew with him betwixt\nheaven and earth, which when Ma\u2019aruf saw, he made sure of\ndestruction and wept and said, \u201cO Abu al-Sa\u2019adat, whither goest\nthou with me?\u201d Replied the Jinni, \u201cI go to cast thee down in the\nDesert Quarter,[FN#91] O ill-bred wight of gross wits. Shall one\nhave the like of this talisman and give it to the folk to gaze\nat? Verily, thou deservest that which hath befallen thee; and but\nthat I fear Allah, I would let thee fall from a height of a\nthousand fathoms, nor shouldst thou reach the earth, till the\nwinds had torn thee to shreds.\u201d Ma\u2019aruf was silent[FN#92] and did\nnot again bespeak him till he reached the Desert Quarter and\ncasting him down there, went away and left him in that horrible\nplace.\u2014And Shahrazad perceived the dawn of day and ceased saying\nher permitted say.\n\nWhen it was the Nine Hundred and Ninety-ninth Night,\n\nShe said, It hath reached me, O auspicious King, that the Slave\nof the Seal-ring took up Ma\u2019aruf and cast him down in the Desert\nQuarter where he left him and went his ways. So much concerning\nhim; but returning to the Wazir who was now in possession of the\ntalisman, he said to the King, \u201cHow deemest thou now? Did I not\ntell thee that this fellow was a liar, an impostor, but thou\nwouldst not credit me?\u201d Replied the King, \u201cThou wast in the\nright, O my Wazir, Allah grant thee weal! But give me the ring,\nthat I may solace myself with the sight.\u201d The Minister looked at\nhim angrily and spat in his face, saying, \u201cO lack-wits, how shall\nI give it to thee and abide thy servant, after I am become thy\nmaster? But I will spare thee no more on life.\u201d Then he rubbed\nthe seal-ring and said to the Slave, \u201cTake up this ill-mannered\nchurl and cast him down by his son-in-law the swindler-man.\u201d So\nthe Jinni took him up and flew off with him, whereupon quoth the\nKing to him, \u201cO creature of my Lord, what is my crime?\u201d Abu\nal-Sa\u2019adat replied, \u201cThat wot I not, but my master hath commanded\nme and I cannot cross whoso hath compassed the enchanted ring.\u201d\nThen he flew on with him, till he came to the Desert Quarter and,\ncasting him down where he had cast Ma\u2019aruf left him and returned.\nThe King hearing Ma\u2019aruf weeping, went up to him and acquainted\nhim with his case; and they sat weeping over that which had\nbefallen them and found neither meat nor drink. Meanwhile the\nMinister, after driving father-in-law and son-in-law from the\ncountry, went forth from the garden and summoning all the troops\nheld a Divan, and told them what he had done with the King and\nMa\u2019aruf and acquainted them with the affair of the talisman,\nadding, \u201cUnless ye make me Sultan over you, I will bid the Slave\nof the Seal-ring take you up one and all and cast you down in the\nDesert Quarter where you shall die of hunger and thirst.\u201d They\nreplied, \u201cDo us no damage, for we accept thee as Sultan over us\nand will not anywise gainsay thy bidding.\u201d So they agreed, in\ntheir own despite, to his being Sultan over them, and he bestowed\non them robes of honour, seeking all he had a mind to of Abu\nal-Sa\u2019adat, who brought it to him forthwith. Then he sat down on\nthe throne and the troops did homage to him; and he sent to\nPrincess Dunya, the King\u2019s daughter, saying, \u201cMake thee ready,\nfor I mean to come in unto thee this night, because I long for\nthee with love.\u201d When she heard this, she wept, for the case of\nher husband and father was grievous to her, and sent to him\nsaying, \u201cHave patience with me till my period of widowhood[FN#93]\nbe ended: then draw up thy contract of marriage with me and go in\nto me according to law.\u201d But he sent back to say to her, \u201cI know\nneither period of widowhood nor to delay have I a mood; and I\nneed not a contract nor know I lawful from unlawful; but needs\nmust I go in unto thee this night.\u201d She answered him saying, \u201cSo\nbe it, then, and welcome to thee!\u201d; but this was a trick on her\npart. When the answer reached the Wazir, he rejoiced and his\nbreast was broadened, for that he was passionately in love with\nher. He bade set food before all the folk, saying, \u201cEat; this is\nmy bride-feast; for I purpose to go in to the Princess Dunya this\nnight.\u201d Quoth the Shaykh al-Islam, \u201cIt is not lawful for thee to\ngo in unto her till her days of widowhood be ended and thou have\ndrawn up thy contract of marriage with her.\u201d But he answered, \u201cI\nknow neither days of widowhood nor other period; so multiply not\nwords on me.\u201d The Shaykh al-Islam was silent,[FN#94] fearing his\nmischief, and said to the troops, \u201cVerily, this man is a Kafir, a\nMiscreant, and hath neither creed nor religious conduct.\u201d As soon\nas it was evenfall, he went in to her and found her robed in her\nrichest raiment and decked with her goodliest adornments. When\nshe saw him, she came to meet him, laughing and said, \u201cA blessed\nnight! But hadst thou slain my father and my husband, it had been\nmore to my mind.\u201d And he said, \u201cThere is no help but I slay\nthem.\u201d Then she made him sit down and began to jest with him and\nmake show of love caressing him and smiling in his face so that\nhis reason fled; but she cajoled him with her coaxing and cunning\nonly that she might get possession of the ring and change his joy\ninto calamity on the mother of his forehead:[FN#95] nor did she\ndeal thus with him but after the rede of him who said[FN#96]:\u2014\n\nI attained by my wits * What no sword had obtained,\n\nAnd return wi\u2019 the spoils * Whose sweet pluckings I gained.\n\n\nWhen he saw her caress him and smile upon him, desire surged up\nin him and he besought her of carnal knowledge; but, when he\napproached her, she drew away from him and burst into tears,\nsaying, \u201cO my lord, seest thou not the man looking at us? I\nconjure thee by Allah, screen me from his eyes! How canst thou\nknow me what while he looketh on us?\u201d When he heard this, he was\nangry and asked, \u201cWhere is the man?\u201d; and answered she, \u201cThere he\nis, in the bezel of the ring! putting out his head and staring at\nus.\u201d He thought that the Jinni was looking at them and said\nlaughing, \u201cFear not; this is the Slave of the Seal-ring, and he\nis subject to me.\u201d Quoth she, \u201cI am afraid of Ifrits; pull it off\nand throw it afar from me.\u201d So he plucked it off and laying it on\nthe cushion, drew near to her, but she dealt him a kick, her foot\nstriking him full in the stomach[FN#97], and he fell over on his\nback senseless; whereupon she cried out to her attendants, who\ncame to her in haste, and said to them, \u201cSeize him!\u201d So forty\nslavegirls laid hold on him, whilst she hurriedly snatched up the\nring from the cushion and rubbed it; whereupon Abu al-Sa\u2019adat\npresented himself, saying, \u201cAdsum, at thy service O my mistress.\u201d\nCried she, \u201cTake up yonder Infidel and clap him in jail and\nshackle him heavily.\u201d So he took him and throwing him into the\nPrison of Wrath[FN#98] returned and reported, \u201cI have laid him in\nlimbo.\u201d Quoth she, \u201cWhither wentest thou with my father and my\nhusband?\u201d; and quoth he, \u201cI cast them down in the Desert\nQuarter.\u201d Then cried she, \u201cI command thee to fetch them to me\nforthwith.\u201d He replied, \u201cI hear and I obey,\u201d and taking flight at\nonce, stayed not till he reached the Desert Quarter, where he\nlighted down upon them and found them sitting weeping and\ncomplaining each to other. Quoth he, \u201cFear not, for relief is\ncome to you\u201d; and he told them what the Wazir had done, adding,\n\u201cIndeed I imprisoned him with my own hands in obedience to her,\nand she hath bidden me bear you back.\u201d And they rejoiced in his\nnews. Then he took them both up and flew home with them; nor was\nit more than an hour before he brought them in to Princess Dunya,\nwho rose and saluted sire and spouse. Then she made them sit down\nand brought them food and sweetmeats, and they passed the rest of\nthe night with her. On the next day she clad them in rich\nclothing and said to the King, \u201cO my papa, sit thou upon thy\nthrone and be King as before and make my husband thy Wazir of the\nRight and tell thy troops that which hath happened. Then send for\nthe Minister out of prison and do him die, and after burn him,\nfor that he is a Miscreant, and would have gone in unto me in the\nway of lewdness, without the rites of wedlock and he hath\ntestified against himself that he is an Infidel and believeth in\nno religion. And do tenderly by thy son-in-law, whom thou makest\nthy Wazir of the Right.\u201d He replied, \u201cHearing and obeying, O my\ndaughter. But do thou give me the ring or give it to thy\nhusband.\u201d Quoth she, \u201cIt behoveth not that either thou or he have\nthe ring. I will keep the ring myself, and belike I shall be more\ncareful of it than you. Whatso ye wish seek it of me and I will\ndemand it for you of the Slave of the Seal-ring. So fear no harm\nso long as I live and after my death, do what ye twain will with\nthe ring.\u201d Quoth the King, \u201cThis is the right rede, O my\ndaughter,\u201d and taking his son-in-law went forth to the Divan. Now\nthe troops had passed the night in sore chagrin for Princess\nDunya and that which the Wazir had done with her, in going in to\nher after the way of lewdness, without marriage-rites, and for\nhis ill-usage of the King and Ma\u2019aruf, and they feared lest the\nlaw of Al-Islam be dishonoured, because it was manifest to them\nthat he was a Kafir. So they assembled in the Divan and fell to\nreproaching the Shaykh al-Islam, saying, \u201cWhy didst thou not\nforbid him from going in to the Princess in the way of lewdness?\u201d\nSaid he, \u201cO folk, the man is a Miscreant and hath gotten\npossession of the ring and I and you may not prevail against him.\nBut Almighty Allah will requite him his deed, and be ye silent,\nlest he slay you.\u201d And as the host was thus engaged in talk,\nbehold the King and Ma\u2019aruf entered the Divan.\u2014And Shahrazad\nperceived the dawn of day and ceased to say her permitted say.\n\nWhen it was the Thousandth Night,\n\nShe continued, It hath reached me, O auspicious King, that when\nthe troops sorely chagrined sat in the Divan talking over the\nill-deeds done by the Wazir to their Sovran, his son-in-law and\nhis daughter, behold, the King and Ma\u2019aruf entered. Then the King\nbade decorate the city and sent to fetch the Wazir from the place\nof duresse. So they brought him, and as he passed by the troops,\nthey cursed him and abused him and menaced him, till he came to\nthe King, who commanded to do him dead by the vilest of deaths.\nAccordingly, they slew him and after burned his body, and he went\nto Hell after the foulest of plights; and right well quoth one of\nhim:\u2014\n\nThe Compassionate show no ruth to the tomb where his bones shall\n     lie * And Munkar and eke Nak\u00edr[FN#99] ne\u2019er cease to abide\n     thereby!\n\nThe King made Ma\u2019aruf his Wazir of the Right and the times were\npleasant to them and their joys were untroubled. They abode thus\nfive years till, in the sixth year, the King died and Princess\nDunya made Ma\u2019aruf Sultan in her father\u2019s stead, but she gave him\nnot the seal-ring. During this time she had conceived by him and\nborne him a boy of passing loveliness, excelling in beauty and\nperfection, who ceased not to be reared in the laps of nurses\ntill he reached the age of five, when his mother fell sick of a\ndeadly sickness and calling her husband to her, said to him, \u201cI\nam ill.\u201d Quoth he, \u201cAllah preserve thee, O dearling of my heart!\u201d\nBut quoth she, \u201cHaply I shall die and thou needest not that I\ncommend to thy care thy son: wherefore I charge thee but be\ncareful of the ring, for thine own sake and for the sake of this\nthy boy.\u201d And he answered, \u201cNo harm shall befal him whom Allah\npreserveth!\u201d Then she pulled off the ring and gave it to him, and\non the morrow she was admitted to the mercy of Allah the Most\nHigh,[FN#100] whilst Ma\u2019aruf abode in possession of the kingship\nand applied himself to the business of governing. Now it chanced\nthat one day, as he shook the handkerchief[FN#101] and the troops\nwithdrew to their places that he betook himself to the\nsitting-chamber, where he sat till the day departed and the night\nadvanced with murks bedight. Then came in to him his\ncup-companions of the notables according to their custom, and sat\nwith him by way of solace and diversion, till midnight, when they\ncraved permission to withdraw. He gave them leave and they\nretired to their houses; after which there came in to him a\nslave-girl affected to the service of his bed, who spread him the\nmattress and doffing his apparel, clad him in his sleeping-gown.\nThen he lay down and she kneaded his feet, till sleep overpowered\nhim; whereupon she withdrew to her own chamber and slept. But\nsuddenly he felt something beside him in the bed and awaking\nstarted up in alarm and cried, \u201cI seek refuge with Allah from\nSatan the stoned!\u201d Then he opened his eyes and seeing by his side\na woman foul of favour, said to her, \u201cWho art thou?\u201d Said she,\n\u201cFear not, I am thy wife Fatimah al-Urrah.\u201d Whereupon he looked\nin her face and knew her by her loathly form and the length of\nher dog-teeth: so he asked her, \u201cWhence camest thou in to me and\nwho brought thee to this country?\u201d \u201cIn what country art thou at\nthis present?\u201d \u201cIn the city of Ikhtiyan al-Khatan. But thou, when\ndidst thou leave Cairo?\u201d \u201cBut now.\u201d \u201cHow can that be?\u201d \u201cKnow,\u201d\nsaid she, \u201cthat, when I fell out with thee and Satan prompted me\nto do thee a damage, I complained of thee to the magistrates, who\nsought for thee and the Kazis enquired of thee, but found thee\nnot. When two days were past, repentance gat hold upon me and I\nknew that the fault was with me; but penitence availed me not,\nand I abode for some days weeping for thy loss, till what was in\nmy hand failed and I was obliged to beg my bread. So I fell to\nbegging of all, from the courted rich to the contemned poor, and\nsince thou leftest me, I have eaten of the bitterness of beggary\nand have been in the sorriest of conditions. Every night I sat\nbeweeping our separation and that which I suffered, since thy\ndeparture, of humiliation and ignominy, of abjection and misery.\u201d\nAnd she went on to tell him what had befallen her, whilst he\nstared at her in amazement, till she said, \u201cYesterday, I went\nabout begging all day but none gave me aught; and as often as I\naccosted any one and craved of him a crust of bread, he reviled\nme and gave me naught. When night came, I went to bed supperless,\nand hunger burned me and sore on me was that which I suffered:\nand I sat weeping when, behold, one appeared to me and said, O\nwoman why weepest thou? Said I, erst I had a husband who used to\nprovide for me and fulfil my wishes; but he is lost to me and I\nknow not whither he went and have been in sore straits since he\nleft me. Asked he, What is thy husband\u2019s name? and I answered,\nHis name is Ma\u2019aruf. Quoth he, I ken him. Know that thy husband\nis now Sultan in a certain city, and if thou wilt, I will carry\nthee to him. Cried I, I am under thy protection: of thy bounty\nbring me to him! So he took me up and flew with me between heaven\nand earth, till he brought me to this pavilion and said to me:\u2014\nEnter yonder chamber, and thou shalt see thy husband asleep on\nthe couch. Accordingly I entered and found thee in this state of\nlordship. Indeed I had not thought thou wouldst forsake me, who\nam thy mate, and praised be Allah who hath united thee with me!\u201d\nQuoth Ma\u2019aruf, \u201cDid I forsake thee or thou me? Thou complainedst\nof me from Kazi to Kazi and endedst by denouncing me to the High\nCourt and bringing down on me Ab\u00fa Tabak from the Citadel: so I\nfled in mine own despite.\u201d And he went on to tell her all that\nhad befallen him and how he was become Sultan and had married the\nKing\u2019s daughter and how his beloved Dunya had died, leaving him a\nson who was then seven years old. She rejoined, \u201cThat which\nhappened was fore-ordained of Allah; but I repent me and I place\nmyself under thy protection beseeching thee not to abandon me,\nbut suffer me eat bread, with thee by way of an alms.\u201d And she\nceased not to humble herself to him and to supplicate him till\nhis heart relented towards her and he said, \u201cRepent from mischief\nand abide with me, and naught shall betide thee save what shall\npleasure thee: but, an thou work any wickedness, I will slay thee\nnor fear any one. And fancy not that thou canst complain of me to\nthe High Court and that Abu Tabak will come down on me from the\nCitadel; for I am become Sultan and the folk dread me: but I fear\nnone save Allah Almighty, because I have a talismanic ring which\nwhen I rub, the Slave of the Signet appeareth to me. His name is\nAbu al-Sa\u2019adat, and whatsoever I demand of him he bringeth to me.\nSo, an thou desire to return to thine own country, I will give\nthee what shall suffice thee all thy life long and will send thee\nthither speedily; but, an thou desire to abide with me, I will\nclear for thee a palace and furnish it with the choicest of silks\nand appoint thee twenty slave-girls to serve thee and provide\nthee with dainty dishes and sumptuous suits, and thou shalt be a\nQueen and live in all delight till thou die or I die. What sayest\nthou of this?\u201d \u201cI wish to abide with thee,\u201d she answered and\nkissed his hand and vowed repentance from frowardness.\nAccordingly he set apart a palace for her sole use and gave her\nslave-girls and eunuchs, and she became a Queen. The young Prince\nused to visit her as he visited his sire; but she hated him for\nthat he was not her son; and when the boy saw that she looked on\nhim with the eye of aversion and anger, he shunned her and took a\ndislike to her. As for Ma\u2019aruf, he occupied himself with the love\nof fair handmaidens and bethought him not of his wife Fatimah the\nDung, for that she was grown a grizzled old fright, foul-favoured\nto the sight, a bald-headed blight, loathlier than the snake\nspeckled black and white; the more that she had beyond measure\nevil entreated him aforetime; and as saith the adage, \u201cIll-usage\nthe root of desire disparts and sows hate in the soil of hearts;\u201d\nand God-gifted is he who saith:\u2014\n\nBeware of losing hearts of men by thine injurious deed; * For\n\n     when Aversion takes his place none may dear Love restore:\n\nHearts, when affection flies from them, are likest unto glass *\n\n     Which broken, cannot whole be made,\u2014\u2019tis breached for\n\n     evermore.\n\n\nAnd indeed Ma\u2019aruf had not given her shelter by reason of any\npraiseworthy quality in her, but he dealt with her thus\ngenerously only of desire for the approval of Allah Almighty.\u2014\nHere Dunyazad interrupted her sister Shahrazad, saying, \u201cHow\nwinsome are these words of thine which win hold of the heart more\nforcibly than enchanters\u2019 eyne; and how beautiful are these\nwondrous books thou hast cited and the marvellous and singular\ntales thou hast recited!\u201d Quoth Shahrazad, \u201cAnd where is all this\ncompared with what I shall relate to thee on the coming night, an\nI live and the King deign spare my days?\u201d So when morning\nmorrowed and the day brake in its sheen and shone, the King arose\nfrom his couch with breast broadened and in high expectation for\nthe rest of the tale and saying, \u201cBy Allah, I will not slay her\ntill I hear the last of her story;\u201d repaired to his Durb\u00e1r while\nthe Wazir, as was his wont, presented himself at the Palace,\nshroud under arm. Shahriyar tarried abroad all that day, bidding\nand forbidding between man and man; after which he returned to\nhis Harim and, according to his custom went in to his wife\nShahrazad.[FN#102]\n\nWhen it was the Thousand and First Night,\n\nDunyazad said to her sister, \u201cDo thou finish for us the History\nof Ma\u2019aruf!\u201d She replied, \u201cWith love and goodly gree, an my lord\ndeign permit me recount it.\u201d Quoth the King, \u201cI permit thee; for\nthat I am fain of hearing it.\u201d So she said:\u2014It hath reached me,\nO auspicious King, that Ma\u2019aruf would have naught to do with his\nwife by way of conjugal duty. Now when she saw that he held aloof\nfrom her bed and occupied himself with other women, she hated him\nand jealousy gat the mastery of her and Iblis prompted her to\ntake the seal-ring from him and slay him and make herself Queen\nin his stead. So she went forth one night from her pavilion,\nintending for that in which was her husband King Ma\u2019aruf; and it\nchanced by decree of the Decreer and His written destiny, that\nMa\u2019aruf lay that night with one of his concubines; a damsel\nendowed with beauty and loveliness, symmetry and a stature all\ngrace. And it was his wont, of the excellence of his piety, that,\nwhen he was minded to have to lie with a woman, he would doff the\nenchanted seal-ring from his finger, in reverence to the Holy\nNames graven thereon, and lay it on the Pillow, nor would he don\nit again till he had purified himself by the Ghusl-ablution.\nMoreover, when he had lain with a woman, he was used to order her\ngo forth from him before daybreak, of his fear for the seal-ring;\nand when he went to the Hammam he locked the door of the pavilion\ntill his return, when he put on the ring, and after this, all\nwere free to enter according to custom. His wife Fatimah the Dung\nknew of all this and went not forth from her place till she had\ncertified herself of the case. So she sallied out, when the night\nwas dark, purposing to go in to him, whilst he was drowned in\nsleep, and steal the ring, unseen of him. Now it chanced at this\ntime that the King\u2019s son had gone out, without light, to the\nChapel of Ease for an occasion, and sat down over the marble\nslab[FN#103] of the jakes in the dark, leaving the door open.\nPresently, he saw Fatimah come forth of her pavilion and make\nstealthily for that of his father and said in himself, \u201cWhat\naileth this witch to leave her lodging in the dead of the night\nand make for my father\u2019s pavilion? Needs must there be some\nreason for this:\u201d so he went out after her and followed in her\nsteps unseen of her. Now he had a short sword of watered steel,\nwhich he held so dear that he went not to his father\u2019s Divan,\nexcept he were girt therewith; and his father used to laugh at\nhim and exclaim, \u201cMahallah![FN#104] This is a mighty fine sword\nof thine, O my son! But thou hast not gone down with it to battle\nnor cut off a head therewith.\u201d Whereupon the boy would reply, \u201cI\nwill not fail to cut off with it some head which\ndeserveth[FN#105] cutting.\u201d And Ma\u2019aruf would laugh at his words.\nNow when treading in her track, he drew the sword from its sheath\nand he followed her till she came to his father\u2019s pavilion and\nentered, whilst he stood and watched her from the door. He saw\nher searching about and heard her say to herself, \u201cWhere hath he\nlaid the seal-ring?\u201d; whereby he knew that she was looking for\nthe ring and he waited till she found it and said, \u201cHere it is.\u201d\nThen she picked it up and turned to go out; but he hid behind the\ndoor. As she came forth, she looked at the ring and turned it\nabout in her grasp. But when she was about to rub it, he raised\nhis hand with the sword and smote her on the neck; and she cried\na single cry and fell down dead. With this Ma\u2019aruf awoke and\nseeing his wife strown on the ground, with her blood flowing, and\nhis son standing with the drawn sword in his hand, said to him,\n\u201cWhat is this, O my son?\u201d He replied, \u201cO my father, how often\nhast thou said to me, Thou hast a mighty fine sword; but thou\nhast not gone down with it to battle nor cut off a head. And I\nhave answered thee, saying, I will not fail to cut off with it a\nhead which deserveth cutting. And now, behold, I have therewith\ncut off for thee a head well worth the cutting!\u201d And he told him\nwhat had passed. Ma\u2019aruf sought for the seal-ring, but found it\nnot; so he searched the dead woman\u2019s body till he saw her hand\nclosed upon it; whereupon he took it from her grasp and said to\nthe boy, \u201cThou art indeed my very son, without doubt or dispute;\nAllah ease thee in this world and the next, even as thou hast\neased me of this vile woman! Her attempt led only to her own\ndestruction, and Allah-gifted is he who said:\u2014\n\nWhen forwards Allah\u2019s aid a man\u2019s intent, * His wish in every\n\n     case shall find consent:\n\nBut an that aid of Allah be refused, * His first attempt shall do\n\n     him damagement.\u201d\n\n\nThen King Ma\u2019aruf called aloud to some of his attendants, who\ncame in haste, and he told them what his wife Fatimah the Dung\nhad done and bade them to take her and lay her in a place till\nthe morning. They did his bidding, and next day he gave her in\ncharge to a number of eunuchs, who washed her and shrouded her\nand made her a tomb[FN#106] and buried her. Thus her coming from\nCairo was but to her grave, and Allah-gifted is he who\nsaid[FN#107]:\u2014\n\nWe trod the steps appointed for us: and he whose steps are\n\n     appointed must tread them.\n\nHe whose death is decreed to take place in our land shall not die\n\n     in any land but that.\n\n\nAnd how excellent is the saying of the poet:\u2014\n\nI wot not, whenas to a land I fare, * Good luck pursuing, what my\n\n     lot shall be.\n\nWhether the fortune I perforce pursue * Or the misfortune which\n\n     pursueth me.\n\n\nAfter this, King Ma\u2019aruf sent for the husbandman, whose guest he\nhad been, when he was a fugitive, and made him his Wazir of the\nRight and his Chief Counsellor.[FN#108] Then, learning that he\nhad a daughter of passing beauty and loveliness, of qualities\nnature-ennobled at birth and exalted of worth, he took her to\nwife; and in due time he married his son. So they abode awhile in\nall solace of life and its delight and their days were serene and\ntheir joys untroubled, till there came to them the Destroyer of\ndelights and the Sunderer of societies, the Depopulator of\npopulous places and the Orphaner of sons and daughters. And glory\nbe to the Living who dieth not and in whose hand are the Keys of\nthe Seen and the Unseen!\n\n\n\n\nConclusion\n\nNow, during this time, Shahrazad had borne the King three boy\nchildren: so, when she had made an end of the story of Ma\u2019aruf,\nshe rose to her feet and kissing ground before him, said, \u201cO King\nof the time and unique one[FN#109] of the age and the tide, I am\nthine handmaid and these thousand nights and a night have I\nentertained thee with stories of folk gone before and admonitory\ninstances of the men of yore. May I then make bold to crave a\nboon of Thy Highness?\u201d He replied, \u201cAsk, O Shahrazad, and it\nshall be granted to thee.[FN#110]\u201d Whereupon she cried out to the\nnurses and the eunuchs, saying, \u201cBring me my children.\u201d So they\nbrought them to her in haste, and they were three boy children,\none walking, one crawling and one sucking. She took them and\nsetting them before the King, again kissed the ground and said,\n\u201cO King of the age, these are thy children and I crave that thou\nrelease me from the doom of death, as a dole to these infants;\nfor, an thou kill me, they will become motherless and will find\nnone among women to rear them as they should be reared.\u201d When the\nKing heard this, he wept and straining the boys to his bosom,\nsaid, \u201cBy Allah, O Shahrazad, I pardoned thee before the coming\nof these children, for that I found thee chaste, pure, ingenuous\nand pious! Allah bless thee and thy father and thy mother and thy\nroot and thy branch! I take the Almighty to witness against me\nthat I exempt thee from aught that can harm thee.\u201d So she kissed\nhis hands and feet and rejoiced with exceeding joy, saying, \u201cThe\nLord make thy life long and increase thee in dignity and\nmajesty[FN#111]!\u201d; presently adding, \u201cThou marvelledst at that\nwhich befel thee on the part of women; yet there betided the\nKings of the Chosro\u00ebs before thee greater mishaps and more\ngrievous than that which hath befallen thee, and indeed I have\nset forth unto thee that which happened to Caliphs and Kings and\nothers with their women, but the relation is longsome and\nhearkening groweth tedious, and in this is all sufficient warning\nfor the man of wits and admonishment for the wise.\u201d Then she\nceased to speak, and when King Shahriyar heard her speech and\nprofited by that which she said, he summoned up his reasoning\npowers and cleansed his heart and caused his understanding revert\nand turned to Allah Almighty and said to himself, \u201cSince there\nbefel the Kings of the Chosro\u00ebs more than that which hath\nbefallen me, never, whilst I live, shall I cease to blame myself\nfor the past. As for this Shahrazad, her like is not found in the\nlands; so praise be to Him who appointed her a means for\ndelivering His creatures from oppression and slaughter!\u201d Then he\narose from his s\u00e9ance and kissed her head, whereat she rejoiced,\nshe and her sister Dunyazad, with exceeding joy. When the morning\nmorrowed, the King went forth and sitting down on the throne of\nthe Kingship, summoned the Lords of his land; whereupon the\nChamberlains and Nabobs and Captains of the host went in to him\nand kissed ground before him. He distinguished the Wazir,\nShahrazad\u2019s sire, with special favour and bestowed on him a\ncostly and splendid robe of honour and entreated him with the\nutmost kindness, and said to him, \u201cAllah protect thee for that\nthou gavest me to wife thy noble daughter, who hath been the\nmeans of my repentance from slaying the daughters of folk. Indeed\nI have found her pure and pious, chaste and ingenuous, and Allah\nhath vouchsafed me by her three boy children; wherefore praised\nbe He for his passing favour.\u201d Then he bestowed robes of honour\nupon his Wazirs, and Emirs and Chief Officers and he set forth to\nthem briefly that which had betided him with Shahrazad and how he\nhad turned from his former ways and repented him of what he had\ndone and purposed to take the Wazir\u2019s daughter, Shahrazad, to\nwife and let draw up the marriage-contract with her. When those\nwho were present heard this, they kissed the ground before him\nand blessed him and his betrothed[FN#112] Shahrazad, and the\nWazir thanked her. Then Shahriyar made an end of his sitting in\nall weal, whereupon the folk dispersed to their dwelling-places\nand the news was bruited abroad that the King purposed to marry\nthe Wazir\u2019s daughter, Shahrazad. Then he proceeded to make ready\nthe wedding gear, and presently he sent after his brother, King\nShah Zaman, who came, and King Shahriyar went forth to meet him\nwith the troops. Furthermore, they decorated the city after the\ngoodliest fashion and diffused scents from censers and burnt\naloes-wood and other perfumes in all the markets and\nthoroughfares and rubbed themselves with saffron,[FN#113] what\nwhile the drums beat and the flutes and pipes sounded and mimes\nand mountebanks played and plied their arts and the King lavished\non them gifts and largesse; and in very deed it was a notable\nday. When they came to the palace, King Shahriyar commanded to\nspread the tables with beasts roasted whole and sweetmeats and\nall manner of viands and bade the crier cry to the folk that they\nshould come up to the Divan and eat and drink and that this\nshould be a means of reconciliation between him and them. So,\nhigh and low, great and small came up unto him and they abode on\nthat wise, eating and drinking, seven days with their nights.\nThen the King shut himself up with his brother and related to him\nthat which had betided him with the Wazir\u2019s daughter, Shahrazad,\nduring the past three years and told him what he had heard from\nher of proverbs and parables, chronicles and pleasantries, quips\nand jests, stories and anecdotes, dialogues and histories and\nelegies and other verses; whereat King Shah Zaman marvelled with\nthe uttermost marvel and said, \u201cFain would I take her younger\nsister to wife, so we may be two brothers-german to two\nsisters-german, and they on like wise be sisters to us; for that\nthe calamity which befel me was the cause of our discovering that\nwhich befel thee and all this time of three years past I have\ntaken no delight in woman, save that I lie each night with a\ndamsel of my kingdom, and every morning I do her to death; but\nnow I desire to marry thy wife\u2019s sister Dunyazad.\u201d When King\nShahriyar heard his brother\u2019s words, he rejoiced with joy\nexceeding and arising forthright, went in to his wife Shahrazad\nand acquainted her with that which his brother purposed, namely\nthat he sought her sister Dunyazad in wedlock; whereupon she\nanswered, \u201cO King of the age, we seek of him one condition, to\nwit, that he take up his abode with us, for that I cannot brook\nto be parted from my sister an hour, because we were brought up\ntogether and may not endure separation each from other.[FN#114]\nIf he accept this pact, she is his handmaid.\u201d King Shahriyar\nreturned to his brother and acquainted him with that which\nShahrazad had said; and he replied, \u201cIndeed, this is what was in\nmy mind, for that I desire nevermore to be parted from thee one\nhour. As for the kingdom, Allah the Most High shall send to it\nwhomso He chooseth, for that I have no longer a desire for the\nkingship.\u201d When King Shahriyar heard his brother\u2019s words, he\nrejoiced exceedingly and said, \u201cVerily, this is what I wished, O\nmy brother. So Alhamdolillah\u2014Praised be Allah\u2014who hath brought\nabout union between us.\u201d Then he sent after the Kazis and Olema,\nCaptains and Notables, and they married the two brothers to the\ntwo sisters. The contracts were written out and the two Kings\nbestowed robes of honour of silk and satin on those who were\npresent, whilst the city was decorated and the rejoicings were\nrenewed. The King commanded each Emir and Wazir and Chamberlain\nand Nabob to decorate his palace and the folk of the city were\ngladdened by the presage of happiness and contentment. King\nShahriyar also bade slaughter sheep and set up kitchens and made\nbride-feasts and fed all comers, high and low; and he gave alms\nto the poor and needy and extended his bounty to great and small.\nThen the eunuchs went forth, that they might perfume the Hammam\nfor the brides; so they scented it with rosewater and\nwillow-flower-water and pods of musk and fumigated it with\nK\u00e1kil\u00ed[FN#115] eagle-wood and ambergris. Then Shahrazad entered,\nshe and her sister Dunyazad, and they cleansed their heads and\nclipped their hair. When they came forth of the Hammam-bath, they\ndonned raiment and ornaments; such as men were wont prepare for\nthe Kings of the Chosro\u00ebs; and among Shahrazad\u2019s apparel was a\ndress purfled with red gold and wrought with counterfeit\npresentments of birds and beasts. And the two sisters encircled\ntheir necks with necklaces of jewels of price, in the like\nwhereof Iskander[FN#116] rejoiced not, for therein were great\njewels such as amazed the wit and dazzled the eye; and the\nimagination was bewildered at their charms, for indeed each of\nthem was brighter than the sun and the moon. Before them they\nlighted brilliant flambeaux of wax in candelabra of gold, but\ntheir faces outshone the flambeaux, for that they had eyes\nsharper than unsheathed swords and the lashes of their eyelids\nbewitched all hearts. Their cheeks were rosy red and their necks\nand shapes gracefully swayed and their eyes wantoned like the\ngazelle\u2019s; and the slave-girls came to meet them with instruments\nof music. Then the two Kings entered the Hammam-bath, and when\nthey came forth, they sat down on a couch set with pearls and\ngems, whereupon the two sisters came up to them and stood between\ntheir hands, as they were moons, bending and leaning from side to\nside in their beauty and loveliness. Presently they brought\nforward Shahrazad and displayed her, for the first dress, in a\nred suit; whereupon King Shahriyar rose to look upon her and the\nwits of all present, men and women, were bewitched for that she\nwas even as saith of her one of her describers[FN#117]:\u2014\n\nA sun on wand in knoll of sand she showed, * Clad in her\n\n     cramoisy-hued chemisette:\n\nOf her lips\u2019 honey-dew she gave me drink * And with her rosy\n\n     cheeks quencht fire she set.\n\n\nThen they attired Dunyazad in a dress of blue brocade and she\nbecame as she were the full moon when it shineth forth. So they\ndisplayed her in this, for the first dress, before King Shah\nZaman, who rejoiced in her and well-nigh swooned away for\nlove-longing and amorous desire; yea, he was distraught with\npassion for her, whenas he saw her, because she was as saith of\nher one of her describers in these couplets[FN#118]:\u2014\n\nShe comes apparelled in an azure vest * Ultramarine as skies are\n\n     deckt and dight:\n\nI view\u2019d th\u2019 unparallel\u2019d sight, which showed my eyes * A\n\n     Summer-moon upon a Winter-night.\n\n\nThen they returned to Shahrazad and displayed her in the second\ndress, a suit of surpassing goodliness, and veiled her face with\nher hair like a chin-veil.[FN#119] Moreover, they let down her\nside-locks and she was even as saith of her one of her describers\nin these couplets:\u2014\n\nO hail to him whose locks his cheeks o\u2019ershade, * Who slew my\n\n     life by cruel hard despight:\n\nSaid I, \u201cHast veiled the Morn in Night?\u201d He said, * \u201cNay I but\n\n     veil Moon in hue of Night.\u201d\n\n\nThen they displayed Dunyazad in a second and a third and a fourth\ndress and she paced forward like the rising sun, and swayed to\nand fro in the insolence of beauty; and she was even as saith the\npoet of her in these couplets[FN#120]:\u2014\n\nThe sun of beauty she to all appears * And, lovely coy she mocks\n\n     all loveliness:\n\nAnd when he fronts her favour and her smile * A-morn, the sun of\n\n     day in clouds must dress.\n\n\nThen they displayed Shahrazad in the third dress and the fourth\nand the fifth and she became as she were a B\u00e1n-branch snell or a\nthirsting gazelle, lovely of face and perfect in attributes of\ngrace, even as saith of her one in these couplets[FN#121]:\u2014\n\nShe comes like fullest moon on happy night. * Taper of waist with\n\n     shape of magic might:\n\nShe hath an eye whose glances quell mankind, * And ruby on her\n\n     cheeks reflects his light:\n\nEnveils her hips the blackness of her hair; * Beware of curls\n\n     that bite with viper-bite!\n\nHer sides are silken-soft, that while the heart * Mere rock\n\n     behind that surface \u2019scapes our sight:\n\nFrom the fringed curtains of her eyne she shoots * Shafts that at\n\n     furthest range on mark alight.\n\n\nThen they returned to Dunyazad and displayed her in the fifth\ndress and in the sixth, which was green, when she surpassed with\nher loveliness the fair of the four quarters of the world and\noutvied, with the brightness of her countenance, the full moon at\nrising tide; for she was even as saith of her the poet in these\ncouplets[FN#122]:\u2014\n\nA damsel \u2019twas the tirer\u2019s art had decked with snare and sleight,\n\n     * And robed with rays as though the sun from her had\n\n     borrowed light:\n\nShe came before us wondrous clad in chemisette of green, * As\n\n     veil\u00e8d by his leafy screen Pomegranate hides from sight:\n\nAnd when he said, \u201cHow callest thou the fashion of thy dress?\u201d *\n\n     She answered us in pleasant way with double meaning dight,\n\n\u201cWe call this garment cr\u00e8ve-coeur; and rightly is it hight, * For\n\n     many a heart wi\u2019 this we brake and harried many a sprite.\u201d\n\n\nThen they displayed Shahrazad in the sixth and seventh dresses\nand clad her in youth\u2019s clothing, whereupon she came forward\nswaying from side to side and coquettishly moving and indeed she\nravished wits and hearts and ensorcelled all eyes with her\nglances. She shook her sides and swayed her haunches, then put\nher hair on sword-hilt and went up to King Shahriyar, who\nembraced her as hospitable host embraceth guest, and threatened\nher in her ear with the taking of the sword; and she was even as\nsaith of her the poet in these words:\u2014\n\nWere not the Murk[FN#123] of gender male, * Than feminines\n\n     surpassing fair,\n\nTirewomen they had grudged the bride, * Who made her beard and\n\n     whiskers wear!\n\n\nThus also they did with her sister Dunyazad, and when they had\nmade an end of the display the King bestowed robes of honour on\nall who were present and sent the brides to their own apartments.\nThen Shahrazad went in to King Shahriyar and Dunyazad to King\nShah Zaman and each of them solaced himself with the company of\nhis beloved consort and the hearts of the folk were comforted.\nWhen morning morrowed, the Wazir came in to the two Kings and\nkissed ground before them; wherefore they thanked him and were\nlarge of bounty to him. Presently they went forth and sat down\nupon couches of Kingship, whilst all the Wazirs and Emirs and\nGrandees and Lords of the land presented themselves and kissed\nground. King Shahriyar ordered them dresses of honour and\nlargesse and they prayed for the permanence and prosperity of the\nKing and his brother. Then the two Sovrans appointed their\nsire-in-law the Wazir to be Viceroy in Samarcand and assigned him\nfive of the Chief Emirs to accompany him, charging them attend\nhim and do him service. The Minister kissed the ground and prayed\nthat they might be vouchsafed length of life: then he went in to\nhis daughters, whilst the Eunuchs and Ushers walked before him,\nand saluted them and farewelled them. They kissed his hands and\ngave him joy of the Kingship and bestowed on him immense\ntreasures; after which he took leave of them and setting out,\nfared days and nights, till he came near Samarcand, where the\ntownspeople met him at a distance of three marches and rejoiced\nin him with exceeding joy. So he entered the city and they\ndecorated the houses and it was a notable day. He sat down on the\nthrone of his kingship and the Wazirs did him homage and the\nGrandees and Emirs of Samarcand and all prayed that he might be\nvouchsafed justice and victory and length of continuance. So he\nbestowed on them robes of honour and entreated them with\ndistinction and they made him Sultan over them. As soon as his\nfather-in-law had departed for Samarcand, King Shahriyar summoned\nthe Grandees of his realm and made them a stupendous banquet of\nall manner of delicious meats and exquisite sweetmeats. He also\nbestowed on them robes of honour and guerdoned them and divided\nthe kingdoms between himself and his brother in their presence,\nwhereat the folk rejoiced. Then the two Kings abode, each ruling\na day in turn, and they were ever in harmony each with other\nwhile on similar wise their wives continued in the love of Allah\nAlmighty and in thanksgiving to Him; and the peoples and the\nprovinces were at peace and the preachers prayed for them from\nthe pulpits, and their report was bruited abroad and the\ntravellers bore tidings of them to all lands. In due time King\nShahriyar summoned chroniclers and copyists and bade them write\nall that had betided him with his wife, first and last; so they\nwrote this and named it \u201cThe Stories of the Thousand Nights and A\nNight.\u201d The book came to thirty volumes and these the King laid\nup in his treasury. And the two brothers abode with their wives\nin all pleasance and solace of life and its delights, for that\nindeed Allah the Most High had changed their annoy into joy; and\non this wise they continued till there took them the Destroyer of\ndelights and the Severer of societies, the Desolator of\ndwelling-places and Garnerer of grave-yards, and they were\ntranslated to the ruth of Almighty Allah; their houses fell waste\nand their palaces lay in ruins[FN#124] and the Kings inherited\ntheir riches. Then there reigned after them a wise ruler, who was\njust, keen-witted and accomplished and loved tales and legends,\nespecially those which chronicle the doings of Sovrans and\nSultans, and he found in the treasury these marvellous stories\nand wondrous histories, contained in the thirty volumes\naforesaid. So he read in them a first book and a second and a\nthird and so on to the last of them, and each book astounded and\ndelighted him more than that which preceded it, till he came to\nthe end of them. Then he admired whatso he had read therein of\ndescription and discourse and rare traits and anecdotes and moral\ninstances and reminiscences and bade the folk copy them and\ndispread them over all lands and climes; wherefore their report\nwas bruited abroad and the people named them \u201cThe marvels and\nwonders of the Thousand Nights and A Night.\u201d This is all that\nhath come down to us of the origin of this book, and Allah is\nAll-knowing.[FN#125] So Glory be to Him whom the shifts of Time\nwaste not away, nor doth aught of chance or change affect His\nsway: whom one case diverteth not from other case and Who is sole\nin the attributes of perfect grace. And prayer and peace be upon\nthe Lord\u2019s Pontiff and Chosen One among His creatures, our lord\nMOHAMMED the Prince of mankind through whom we supplicate Him for\na goodly and a godly\n\nFINIS.\n\n\n\n\nTerminal Essay\n\nPreliminary\n\nThe reader who has reached this terminal stage will hardly require\nmy assurance that he has seen the medi\u00e6val Arab at his best and,\nperhaps, at his worst. In glancing over the myriad pictures of this\npanorama, those who can discern the soul of goodness in things evil\nwill note the true nobility of the Moslem\u2019s mind in the Moyen Age,\nand the cleanliness of his life from cradle to grave. As a child he\nis devoted to his parents, fond of his comrades and respectful to\nhis \u201cpastors and masters,\u201d even schoolmasters. As a lad he prepares\nfor manhood with a will and this training occupies him throughout\nyouthtide: he is a gentleman in manners without awkwardness, vulgar\nastonishment or mauvaise-honte. As a man he is high-spirited and\nenergetic, always ready to fight for his Sultan, his country and,\nespecially, his Faith: courteous and affable, rarely failing in\ntemperance of mind and self-respect, self-control and self-command:\nhospitable to the stranger, attached to his fellow citizens,\nsubmissive to superiors and kindly to inferiors\u2014if such classes\nexist: Eastern despotisms have arrived nearer the idea of equality\nand fraternity than any republic yet invented. As a friend he\nproves a model to the Damons and Pythiases: as a lover an exemplar\nto Don Quijote without the noble old Caballero\u2019s touch of\neccentricity. As a knight he is the mirror of chivalry, doing\nbattle for the weak and debelling the strong, while ever \u201cdefending\nthe honour of women.\u201d As a husband his patriarchal position causes\nhim to be loved and fondly loved by more than one wife: as a father\naffection for his children rules his life: he is domestic in the\nhighest degree and he finds few pleasures beyond the bosom of his\nfamily. Lastly, his death is simple, pathetic and edifying as the\nlife which led to it.\n\nConsidered in a higher phase, the medi\u00e6val Moslem mind displays,\nlike the ancient Egyptian, a most exalted moral idea, the deepest\nreverence for all things connected with his religion and a sublime\nconception of the Unity and Omnipotence of the Deity. Noteworthy\ntoo is a proud resignation to the decrees of Fate and Fortune (Kaz\u00e1\nwa Kadar), of Destiny and Predestination\u2014a feature which ennobles\nthe low aspect of Al-Islam even in these her days of comparative\ndegeneration and local decay. Hence his moderation in prosperity,\nhis fortitude in adversity, his dignity, his perfect self-dominance\nand, lastly, his lofty quietism which sounds the true heroic ring.\nThis again is softened and tempered by a simple faith in the\nsupremacy of Love over Fear, an unbounded humanity and charity for\nthe poor and helpless: an unconditional forgiveness of the direst\ninjuries (\u201cwhich is the note of the noble\u201d); a generosity and\nliberality which at times seem impossible and an enthusiasm for\nuniversal benevolence and beneficence which, exalting kindly deeds\ndone to man above every form of holiness, constitute the root and\nbase of Oriental, nay, of all, courtesy. And the whole is crowned\nby pure trust and natural confidence in the progress and\nperfectability of human nature, which he exalts instead of\ndegrading; this he holds to be the foundation stone of society and\nindeed the very purpose of its existence. His Pessimism resembles\nfar more the optimism which the so-called Books of Moses borrowed\nfrom the Ancient Copt than the mournful and melancholy creed of the\ntrue Pessimist, as Solomon the Hebrew, the Indian Buddhist and the\nesoteric European imitators of Buddhism. He cannot but sigh when\ncontemplating the sin and sorrow, the pathos and bathos of the\nworld; and feel the pity of it, with its shifts and changes ending\nin nothingness, its scanty happiness and its copious misery. But\nhis melancholy is expressed in\u2014\n\n          \u201cA voice divinely sweet, a voice no less\n\n            Divinely sad.\u201d\n\n\nNor does he mourn as they mourn who have no hope: he has an\nabsolute conviction in future compensation; and, meanwhile, his\nlively poetic impulse, the poetry of ideas, not of formal verse,\nand his radiant innate idealism breathe a soul into the merest\nmatter of squalid work-a-day life and awaken the sweetest harmonies\nof Nature epitomised in Humanity.\n\nSuch was the Moslem at a time when \u201cthe dark clouds of ignorance\nand superstition hung so thick on the intellectual horizon of\nEurope as to exclude every ray of learning that darted from the\nEast and when all that was polite or elegant in literature was\nclassed among the Studia Arabum\u201d[FN#126]\nNor is the shady side of the picture less notable. Our Arab at his\nworst is a mere barbarian who has not forgotten the savage. He is\na model mixture of childishness and astuteness, of simplicity and\ncunning, concealing levity of mind under solemnity of aspect. His\nstolid instinctive conservatism grovels before the tyrant rule of\nroutine, despite that turbulent and licentious independence which\never suggests revolt against the ruler: his mental torpidity,\nfounded upon physical indolence, renders immediate action and all\nmanner of exertion distasteful: his conscious weakness shows itself\nin overweening arrogance and intolerance. His crass and self-satisfied\n ignorance makes him glorify the most ignoble\nsuperstitions, while acts of revolting savagery are the natural\nresults of a malignant fanaticism and a furious hatred of every\ncreed beyond the pale of Al-Islam.\n\nIt must be confessed that these contrasts make a curious and\ninteresting tout ensemble.\n\n                              \u00a7 I\n                   THE ORIGIN OF THE NIGHTS.\n\nA.\u2014The Birth place.\n\nHere occur the questions, Where and When was written and to Whom do\nwe owe a prose-poem which, like the dramatic epos of Herodotus, has\nno equal?\n\nI proceed to lay before the reader a proc\u00e8s-verbal of the sundry\npleadings already in court as concisely as is compatible with\nintelligibility, furnishing him with references to original\nauthorities and warning him that a fully-detailed account would\nfill a volume. Even my own reasons for decidedly taking one side\nand rejecting the other must be stated briefly. And before entering\nupon this subject I would distribute the prose-matter of our\nRecueil of Folk-lore under three heads.\n\n1. The Apologue or Beast-fable proper, a theme which may be of any\nage, as it is found in the hieroglyphs and in the cuneiforms.\n\n2. The Fairy-tale, as for brevity we may term the stories based\nupon supernatural agency: this was a favourite with olden Persia;\nand Mohammed, most austere and puritanical of the \u201cProphets,\u201d\nstrongly objected to it because preferred by the more sensible of\nhis converts to the dry legends of the Talmud and the Koran, quite\nas fabulous without the halo and glamour of fancy.\n\n3. The Histories and historical anecdotes, analects, and acroamata,\nin which the names, when not used anachronistically by the editor or\ncopier, give unerring data for the earliest date \u00e0 quo and which,\nby the mode of treatment, suggest the latest.\n\nEach of these constituents will require further notice when the\nsubject-matter of the book is discussed. The metrical portion of\nThe Nights may also be divided into three categories, viz.:\u2014\n\n1. The oldest and classical poetry of the Arabs, e.g. the various\nquotations from the \u201cSuspended Poems.\u201d\n\n2. The medi\u00e6val, beginning with the laureates of Al-Rashid\u2019s\ncourt, such as Al-Asma\u2019\u00ed and Ab\u00fa Now\u00e1s, and ending with Al-Har\u00edr\u00ed\nA.H. 446\u2013516 = 1030\u20131100.\n\n3. The modern quotations and the pi\u00e8ces de circonstance by the\neditors or copyists of the Compilation.[FN#127]\n\nUpon the metrical portion also further notices must be offered at\nthe end of this Essay.\n\nIn considering the uncle derivatur of The Nights we must carefully\nseparate subject-matter from language-manner. The neglect of such\nessential difference has caused the remark, \u201cIt is not a little\ncurious that the origin of a work which has been known to Europe\nand has been studied by many during nearly two centuries, should\nstill be so mysterious, and that students have failed in all\nattempts to detect the secret.\u201d Hence also the chief authorities at\nonce branched off into two directions. One held the work to be\npractically Persian: the other as persistently declared it to be\npurely Arab.\n\nProfessor Galland, in his Epistle Dedicatory to the Marquise d\u2019O,\ndaughter of his patron M. de Guillerague, showed his literary\nacumen and unfailing sagacity by deriving The Nights from India via\nPersia; and held that they had been reduced to their present shape\nby an Auteur Arabe inconnu. This reference to India, also learnedly\nadvocated by M. Langl\u00e8s, was inevitable in those days: it had not\nthen been proved that India owed all her literature to far older\ncivilisations and even that her alphabet the N\u00e1gari, erroneously\ncalled Devan\u00e1gari, was derived through Phnicia and Himyar-land\nfrom Ancient Egypt. So Europe was contented to compare The Nights\nwith the Fables of Pilpay for upwards of a century. At last the\nPehlevi or old Iranian origin of the work found an able and\nstrenuous advocate in Baron von Hammer-Purgstall [FN#128] who\nworthily continued what Galland had begun: although a most inexact\nwriter, he was extensively read in Oriental history and poetry. His\ncontention was that the book is an Arabisation of the Persian Haz\u00e1r\nAfs\u00e1nah or Thousand Tales and he proved his point.\n\nVon Hammer began by summoning into Court the \u201cHerodotus of the\nArabs, (Ali Ab\u00fa al-Hasan) Al-Mas\u2019\u00fadi who, in A.H. 333 (=944) about\none generation before the founding of Cairo, published at Bassorah\nthe first edition of his far-famed Mur\u00faj al-Dahab wa Ma\u2019\u00e1din al-Jauhar,\nMeads of Gold and Mines of Gems. The Styrian\nOrientalist[FN#129] quotes with sundry misprints[FN#130] an ampler\nversion of a passage in Chapter lxviii., which is abbreviated in\nthe French translation of M. C. Barbier de Meynard.[FN#131]\n\n\u201cAnd, indeed, many men well acquainted with their (Arab)\nhistories[FN#132] opine that the stories above mentioned and other\ntrifles were strung together by men who commended themselves to the\nKings by relating them, and who found favour with their\ncontemporaries by committing them to memory and by reciting them.\nOf such fashion[FN#133] is the fashion of the books which have come\ndown to us translated from the Persian (F\u00e1rasiyah), the Indian\n(Hind\u00edyah),[FN#134] and the Gr\u00e6co-Roman (R\u00fam\u00edyah)[FN#135]: we have\nnoted the judgment which should be passed upon compositions of this\nnature. _Such is the book entituled Haz\u00e1r Afs\u00e1nah or The Thousand\nTales, which word in Arabic signifies Khur\u00e1fah (Faceti): it is\nknown to the public under the name of The Boot of a Thousand\nNights and a Night, (Kitab Alf Laylah wa Laylah)._[FN#136] This is\nan history of a King and his Wazir, the minister\u2019s daughter and a\nslave-girl (j\u00e1riyah) who are named Sh\u00edrz\u00e1d (lion-born) and D\u00edn\u00e1r-z\u00e1d\n (ducat-born).[FN#137] Such also is the Tale of Farzah,[FN#138]\n(alii Firza), and Sim\u00e1s, containing details concerning the Kings\nand Wazirs of Hind: the Book of Al-Sindib\u00e1d[FN#139] and others of\na similar stamp.\u201d\n\nVon Hammer adds, quoting chaps. cxvi. of Al-Mas\u2019\u00fadi that Al-Mans\u00far\n(second Abbaside A.H. 136\u2013158 = 754\u2013775, and grandfather of Al-Rash\u00edd\n) caused many translations of Greek and Latin, Syriac and\nPersian (Pehlevi) works to be made into Arabic, specifying the\n\u201cKal\u00edlah wa Damnah,\u201d[FN#140] the Fables of Bidp\u00e1i (Pilpay), the\nLogic of Aristotle, the Geography of Ptolemy and the Elements of\nEuclid. Hence he concludes \u201cL\u2019original des Mille et une Nuits * *\n* selon toute vraisemblance, a \u00e9t\u00e9 traduit au temps du Khalife\nMansur, c\u2019est-\u00e0-dire trente ans avant le r\u00e8gne du Khalife Haroun\nal-Raschid, qui, par la suite, devait lui-m\u00eame jouer un si grand\nr\u00f4le dans ces histoires.\u201d He also notes that, about a century after\nAl-Mas\u2019udi had mentioned the Haz\u00e1r Afs\u00e1nah, it was versified and\nprobably remodelled by one \u201cR\u00e1sti,\u201d the Takhallus or nom de plume\nof a bard at the Court of Mahm\u00fad, the Ghaznevite Sultan who, after\na reign of thirty-three years, ob. A.D. 1030.[FN#141]\n\nVon Hammer some twelve years afterwards (Journ. Asiat August, 1839)\nbrought forward, in his \u201cNote sur l\u2019origine Persane des Mille et\nune Nuits,\u201d a second and an even more important witness: this was\nthe famous Kitab al-Fihrist,[FN#142] or Index List of (Arabic)\nworks, written (in A.H. 387 = 987) by Mohammed bin Is\u2019h\u00e1k al-Nad\u00edm\n(cup-companion or equerry), \u201cpopularly known as Ebou Yacoub\nel-Werrek.\u201d[FN#143 ] The following is an extract (p. 304) from the\nEighth Discourse which consists of three arts (fun\u00fan).[FN#144] \u201cThe\nfirst section on the history of the confabulatores nocturni (tellers\nof night tales) and the relaters of fanciful adventures, together with\nthe names of books treating upon such subjects. Mohammed ibn Is\u2019hak\nsaith: The first who indited themes of imagination and made books of\nthem, consigning these works to the libraries, and who ordered some\nof them as though related by the tongues of brute beasts, were the\npal\u00e6o-Persians (and the Kings of the First Dynasty). The Ashkanian\nKings of the Third Dynasty appended others to them and they were\naugmented and amplified in the days of the Sassanides (the fourth and\nlast royal house). The Arabs also translated them into Arabic, and the\nloquent and eloquent polished and embellished them and wrote others\nresembling them. The first work of such kind was entituled The Book\nof Hazar Afs\u00e1n,\u2019 signifying Alf Khur\u00e1fah, the argument whereof was as\nfollows. A King of their Kings was wont, when he wedded a woman and had\nlain one night with her, to slay her on the next morning. Presently\nhe espoused a damsel of the daughters of the Kings, Shahr\u00e1z\u00e1d[FN#145]\nhight, one endowed with intellect and erudition and, whenas she lay\nwith him, she fell to telling him tales of fancy; moreover she used to\nconnect the story at the end of the night with that which might induce\nthe King to preserve her alive and to ask her of its ending on the\nnext night until a thousand nights had passed over her. Meanwhile he\ncohabited with her till she was blest by boon of child of him, when she\nacquainted him with the device she had wrought upon him; wherefore he\nadmired her intelligence and inclined to her and preserved her life.\nThat King had also a Kahram\u00e1nah (nurse and duenna, not entremetteuse),\nhight D\u00edn\u00e1rz\u00e1d (Duny\u00e1z\u00e1d?), who aided the wife in this (artifice). It\nis also said that this book was composed for (or, by) Hum\u00e1i daughter\nof Bahman[FN#146] and in it were included other matters. Mohammed bin\nIs\u2019hak adds: \u2014And the truth is, Inshallah,[FN#147] that the first\nwho solaced himself with hearing night-tales was Al-Iskandar (he of\nMacedon) and he had a number of men who used to relate to him imaginary\nstories and provoke him to laughter: he, however, designed not therein\nmerely to please himself, but that he might thereby become the more\ncautious and alert. After him the Kings in like fashion made use of the\nbook entitled Haz\u00e1r Afs\u00e1n.\u2019 It containeth a thousand nights, but less\nthan two hundred night-stories, for a single history often occupied\nseveral nights. I have seen it complete sundry times; and it is, in\ntruth, a corrupted book of cold tales.\u201d[FN#148]\n\nA writer in The Athenum,[FN#149] objecting to Lane\u2019s modern date\nfor The Nights, adduces evidence to prove the greater antiquity of\nthe work. (Abu al-Hasan) Ibn Sa\u2019id (bin Musa al-Gharnati = of\nGranada) born in A.H. 615 = 1218 and ob. Tunis A.H. 685 = 1286,\nleft his native city and arrived at Cairo in A.H. 639 = 1241. This\nSpanish poet and historian wrote Al-Muhall\u00e1 bi al-Ash\u2019\u00e1r (The\nAdorned with Verses), a Topography of Egypt and Africa, which is\napparently now lost. In this he quotes from Al-Kurtubi, the\nCordovan;[FN#150] and he in his turn is quoted by the Arab\nhistorian of Spain, Ab\u00fa al-Abb\u00e1s Ahmad bin Mohammed al Makk\u00e1ri, in\nthe \u201cWindwafts of Perfume from the Branches of Andalusia the\nBlooming\u201d[FN#151] (A.D. 1628\u201329). Mr. Payne (x. 301) thus\ntranslates from Dr. Dozy\u2019s published text.\n\n\u201cIbn Said (may God have mercy upon him!) sets forth in his book, El\nMuhella bi-s-Shaar, quoting from El Curtubi the story of the building\nof the Houdej in the Garden of Cairo, the which was of the magnificent\npleasaunces of the Fatimite Khalifs, the rare of ordinance and\nsurpassing, to wit that the Khalif El Aamir bi-ahkam-illah[FN#152 ] let\nbuild it for a Bedouin woman, the love of whom had gotten the mastery\nof him, in the neighbourhood of the \u2018Chosen Garden\u2019[FN#153] and used to\nresort often thereto and was slain as he went thither; and it ceased\nnot to be a pleasuring-place for the Khalifs after him. The folk abound\nin stories of the Bedouin girl and Ibn Meyyah[FN#154] of the sons of\nher uncle (cousin?) and what hangs thereby of the mention of El-Aamir,\nso that the tales told of them on this account became like unto the\nstory of El Bett\u00e1l[FN#155] and the Thousand Nights and a Night and what\nresembleth them.\u201d\n\nThe same passage from Ibn Sa\u2019id, corresponding in three MSS.,\noccurs in the famous Khitat[FN#156] attributed to Al-Makrizi (ob.\nA.D. 1444) and was thus translated from a MS. in the British Museum\nby Mr. John Payne (ix. 303)\n\n\u201cThe Khalif El-Aamir bi-ahkam-illah set apart, in the neighbourhood\nof the Chosen Garden, a place for his beloved the Bedouin maid\n(Aaliyah)[FN#157] which he named El Houdej. Quoth Ibn Said, in the\nbook El-Muhella bi-l-ashar, from the History of El Curtubi,\nconcerning the traditions of the folk of the story of the Bedouin\nmaid and Ibn Menah (Meyyah) of the sons of her uncle and what hangs\nthereby of the mention of the Khalif El Aam\u00edr bi-ahkam-illah, so\nthat their traditions (or tales) upon the garden became like unto\nEl Bett\u00e1l[FN#158] and the Thousand Nights and what resembleth\nthem.\u201d\n\nThis evidently means either that The Nights existed in the days of\nAl-\u2019\u00c1mir (xiith cent.) or that the author compared them with a work\npopular in his own age. Mr. Payne attaches much importance to the\ndiscrepancy of titles, which appears to me a minor detail. The\nchange of names is easily explained. Amongst the Arabs, as amongst\nthe wild Irish, there is divinity (the proverb says luck) in odd\nnumbers and consequently the others are inauspicious. Hence as Sir\nWm. Ouseley says (Travels ii. 21), the number Thousand and One is\na favourite in the East (Olivier, Voyages vi. 385, Paris 1807), and\nquotes the Cistern of the \u201cThousand and One Columns\u201d at\nConstantinople. Kaempfer (Amn, Exot. p. 38) notes of the Takiyahs\nor Dervishes\u2019 convents and the Maz\u00e1rs or Santons\u2019 tombs near Koniah\n(Iconium), \u201cMulta seges sepulchralium qu\u00e6 virorum ex omni \u00e6vo\ndoctissimorum exuvias condunt, mille et unum recenset auctor Libri\nqui inscribitur Hassaaer we jek mesaar (Haz\u00e1r ve yek Mez\u00e1r), i.e.,\nmille et unum mausolea.\u201d A book, The Hazar o yek Ruz ( = 1001\nDays), was composed in the mid-xviith century by the famous\nDervaysh Mukhlis, Chief Sofi of Isfahan: it was translated into\nFrench by Petis de la Croix, with a preface by Cazotte, and was\nenglished by Ambrose Phillips. Lastly, in India and throughout Asia\nwhere Indian influence extends, the number of cyphers not followed\nby a significant number is indefinite: for instance, to determine\nhundreds the Hindus affix the required figure to the end and for\n100 write 101; for 1000, 1001. But the grand fact of the Haz\u00e1r\nAfs\u00e1nah is its being the archetype of The Nights, unquestionably\nproving that the Arab work borrows from the Persian bodily its\ncadre or frame-work, the principal characteristic; its exordium and\nits d\u00e9no\u00fbement, whilst the two heroines still bear the old Persic\nnames.\n\nBaron Silvestre de Sacy[FN#159]\u2014clarum et venerabile nomen\u2014is the\nchief authority for the Arab provenance of The Nights. Apparently\nfounding his observations upon Galland,[FN#160] he is of opinion\nthat the work, as now known, was originally composed in\nSyria[FN#161] and written in the vulgar dialect; that it was never\ncompleted by the author, whether he was prevented by death or by\nother cause; and that imitators endeavoured to finish the work by\ninserting romances which were already known but which formed no\npart of the original recueil, such as the Travels of Sindbad the\nSeaman, the Book of the Seven Wazirs and others. He accepts the\nPersian scheme and cadre of the work, but no more. He contends that\nno considerable body of pr\u00e6-Mohammedan or non-Arabic fiction\nappears in the actual texts[FN#162]; and that all the tales, even\nthose dealing with events localised in Persia, India, China and\nother infidel lands and dated from ante-islamitic ages mostly with\nthe na\u00efvest anachronism, confine themselves to depicting the\npeople, manners and customs of Baghdad and Mosul, Damascus and\nCairo, during the Abbaside epoch, and he makes a point of the whole\nbeing impregnated with the strongest and most zealous spirit of\nMohammedanism. He points out that the language is the popular or\nvulgar dialect, differing widely from the classical and literary;\nthat it contains many words in common modern use and that generally\nit suggests the decadence of Arabian literature. Of one tale he\nremarks:\u2014The History of the loves of Camaralzaman and Budour,\nPrincess of China, is no more Indian or Persian than the others.\nThe prince\u2019s father has Moslems for subjects, his mother is named\nFatimah and when imprisoned he solaces himself with reading the\nKoran. The Genii who interpose in these adventures are, again,\nthose who had dealings with Solomon. In fine, all that we here find\nof the City of the Magians, as well as of the fire-worshippers,\nsuffices to show that one should not expect to discover in it\nanything save the production of a Moslem writer.\n\nAll this, with due deference to so high an authority, is very\nsuperficial. Granted, which nobody denies, that the archetypal Haz\u00e1r\nAfs\u00e1nah was translated from Persic into Arabic nearly a thousand years\nago, it had ample time and verge enough to assume another and a foreign\ndress, the corpus however remaining untouched. Under the hands of a\nhost of editors, scribes and copyists, who have no scruples anent\nchanging words, names and dates, abridging descriptions and attaching\ntheir own decorations, the florid and rhetorical Persian would readily\nbe converted into the straight-forward, business-like, matter of fact\nArabic. And what easier than to islamise the old Zoroasterism, to\ntransform Ahrim\u00e1n into Ibl\u00eds the Shaytan, J\u00e1n bin J\u00e1n into Father Adam,\nand the Divs and Peris of Kayomars and the olden Guebre Kings into the\nJinns and Jinniyahs of Sulayman? Volumes are spoken by the fact that\nthe Arab adapter did not venture to change the Persic names of the two\nheroines and of the royal brothers or to transfer the mise-en-sc\u00e8ne any\nwhither from Khorasan or outer Persia. Where the story has not been too\nmuch worked by the literato\u2019s pen, for instance the \u201cTen Wazirs\u201d (in\nthe Bresl. Edit. vi. 191\u2013343) which is the Guebre Bakhtiy\u00e1r-n\u00e1mah, the\nnames and incidents are old Iranian and with few exceptions distinctly\nPersian. And at times we can detect the process of transition, e.g.\nwhen the M\u00e1zin of Khor\u00e1s\u00e1n[FN#163] of the Wortley Montagu MS. becomes\nthe Hasan of Bassorah of the Turner Macan MS. (Mac. Edit.).\n\nEvidently the learned Baron had not studied such works as the Tot\u00e1-kah\u00e1ni\n or Parrot-chat which, notably translated by Nakhshabi from\nthe Sanskrit Suka-Saptati,[FN#164] has now become as orthodoxically\nMoslem as The Nights. The old Hindu Rajah becomes Ahmad Sultan of\nBalkh, the Prince is Maym\u00fan and his wife Khujisteh. Another\ninstance of such radical change is the later Syriac version of\nKaliliah wa Dimnah,[FN#165] old \u201cPilpay\u201d converted to Christianity.\nWe find precisely the same process in European folk-lore; for\ninstance the Gesta Romanorum in which, after five hundred years,\nthe life, manners and customs of the Romans lapse into the knightly\nand chivalrous, the Christian and ecclesiastical developments of\nmedi\u00e6val Europe. Here, therefore, I hold that the Austrian Arabist\nhas proved his point whilst the Frenchman has failed.\n\nMr. Lane, during his three years\u2019 labour of translation, first\naccepted Von Hammer\u2019s view and then came round to that of De Sacy;\ndiffering, however, in minor details, especially in the native\ncountry of The Nights. Syria had been chosen because then the most\nfamiliar to Europeans: the \u201cWife of Bath\u201d had made three\npilgrimages to Jerusalem; but few cared to visit the barbarous and\ndangerous Nile-Valley. Mr. Lane, however, was an enthusiast for\nEgypt or rather for Cairo, the only part of it he knew; and, when\nhe pronounces The Nights to be of purely \u201cArab,\u201d that is, of\nNilotic origin, his opinion is entitled to no more deference than\nhis deriving the sub-African and negroid Fellah from Arabia, the\nland per excellentiam of pure and noble blood. Other authors have\nwandered still further afield. Some finding Mosul idioms in the\nRecueil, propose \u201cMiddlegates\u201d for its birth-place and Mr. W. G. P.\nPalgrave boldly says \u201cThe original of this entertaining work\nappears to have been composed in Baghdad about the eleventh\ncentury; another less popular but very spirited version is probably\nof Tunisian authorship and somewhat later.\u201d[FN#166]\n\n                         B.\u2014The Date.\n\nThe next point to consider is the date of The Nights in its present\nform; and here opinions range between the tenth and the sixteenth\ncenturies. Professor Galland began by placing it arbitrarily in the\nmiddle of the thirteenth. De Sacy, who abstained from detailing\nreasons and who, forgetting the number of editors and scribes\nthrough whose hands it must have passed, argued only from the\nnature of the language and the peculiarities of style, proposed le\nmilieu du neuvi\u00e8me si\u00e8cle de l\u2019h\u00e9gire ( = A.D. 1445\u20136) as its\nlatest date. Mr. Hole, who knew The Nights only through Galland\u2019s\nversion, had already advocated in his \u201cRemarks\u201d the close of the\nfifteenth century; and M. Caussin (de Perceval), upon the authority\nof a supposed note in Galland\u2019s MS.[FN#167] (vol. iii. fol. 20,\nverso), declares the compiler to have been living in A.D. 1548 and\n1565. Mr. Lane says \u201cNot begun earlier than the last fourth of the\nfifteenth century nor ended before the first fourth of the\nsixteenth,\u201d i.e. soon after Egypt was conquered by Selim, Sultan of\nthe Osmanli Turks in A.D. 1517. Lastly the learned Dr. Weil says in\nhis far too scanty Vorwort (p. ix. 2nd Edit.):-\u201cDas\nwahrscheinlichste d\u00fcrfte also sein, das im 15. Jahrhundert ein\nEgyptier nach altern Vorbilde Erz\u00e4hlungen f\u00fcr 1001 N\u00e4chte theils\nerdichtete, theils nach m\u00fcndlichen Sagen, oder fr\u00fchern\nschriftlichen Aufzeichnungen, bearbeitete, dass er aber entweder\nsein Werk nicht vollendete, oder dass ein Theil desselben verloren\nging, so dass das Fehlende von Andern bis ins 16. Jahrhundert\nhinein durch neue Erz\u00e4hlungen erg\u00e4nzt wurde.\u201d\n\nBut, as justly observed by Mr. Payne, the first step when enquiring\ninto the original date of The Nights is to determine the nucleus of\nthe Repertory by a comparison of the four printed texts and the\ndozen MSS. which have been collated by scholars.[FN#168] This\nprocess makes it evident that the tales common to all are the\nfollowing thirteen:\u2014\n\n1.   The Introduction (with a single incidental story \u201cThe Bull and\n     the Ass\u201d).\n2.   The Trader and the Jinni (with three incidentals).\n3.   The Fisherman and the Jinni (with four).\n4.   The Porter and the Three Ladies of Baghdad (with six).\n5.   The Tale of the Three Apples.\n6.   The Tale of N\u00far-al-D\u00edn Ali and his son Badr al-D\u00edn Hasan.\n7.   The Hunchback\u2019s Tale (with eleven incidentals).\n8.   Nur al-D\u00edn and An\u00eds al-Jal\u00eds.\n9.   Tale of Gh\u00e1nim bin \u2019Ayy\u00fab (with two incidentals).\n10.  Al\u00ed bin Bakk\u00e1r and Shams al-Nah\u00e1r (with two).\n11.  Tale of Kamar al-Zam\u00e1n.\n12.  The Ebony Horse; and\n13.  Juln\u00e1r the Seaborn.\n\nThese forty-two tales, occupying one hundred and twenty Nights,\nform less than a fifth part of the whole collection which in the\nMac. Edit.[FN#169] contains a total of two hundred and sixty-four.\nHence Dr. Patrick Russell,[FN#170] the Natural Historian of\nAleppo,[FN#171] whose valuable monograph amply deserves study even\nin this our day, believed that the original Nights did not\noutnumber two hundred, to which subsequent writers added till the\ntotal of a thousand and one was made up. Dr. Jonathan\nScott,[FN#172] who quotes Russell, \u201cheld it highly probable that\nthe tales of the original Arabian Nights did not run through more\nthan two hundred and eighty Nights, if so many.\u201d So this suggestion\nI may subjoin, \u201chabent sue fate libelli.\u201d Galland, who preserves in\nhis Mille et une Nuits only about one fourth of The Nights, ends\nthem in No. cclxiv[FN#173] with the seventh voyage of Sindbad:\nafter that he intentionally omits the dialogue between the sisters\nand the reckoning of time, to proceed uninterruptedly with the\ntales. And so his imitator, Petis de la Croix,[FN#174] in his Mille\net un Jours, reduces the thousand to two hundred and thirty-two.\n\nThe internal chronological evidence offered by the Collection is\nuseful only in enabling us to determine that the tales were not\nwritten _after_ a certain epoch: the actual dates and, consequently,\nall deductions from them, are vitiated by the habits of the\nscribes. For instance we find the Tale of the Fisherman and the\nJinni (vol. i. 41) placed in A.H. 169 = A.D. 785,[FN#175] which is\nhardly possible. The immortal Barber in the \u201cTailor\u2019s Tale\u201d (vol.\ni. 304) places his adventure with the unfortunate lover on Safar\n10, A.H. 653 ( = March 25th, 1255) and 7,320 years of the era of\nAlexander.[FN#176] This is supported in his Tale of Himself (vol.\ni. pp. 317\u2013348), where he dates his banishment from Baghdad during\nthe reign of the penultimate Abbaside, Al-Mustansir bi\n\u2019llah[FN#177] (A.H. 623\u2013640 = 1225\u20131242), and his return to Baghdad\nafter the accession of another Caliph who can be no other but Al-Muntasim\n bi \u2019llah (A.H. 640\u2013656 = A.D. 1242\u20131258). Again at the end\nof the tale (vol. i. 350) he is described as \u201can ancient man, past\nhis ninetieth year\u201d and \u201ca very old man\u201d in the days of Al-Mustansir\n (vol. i. 318); so that the Hunchback\u2019s adventure can\nhardly be placed earlier than A.D. 1265 or seven years after the\nstorming of Baghdad by Hul\u00e1ku Khan, successor of Jangh\u00edz Khan, a\nterrible catastrophe which resounded throughout the civilised\nworld. Yet there is no allusion to this crucial epoch and the total\nsilence suffices to invalidate the date.[FN#178] Could we assume it\nas true, by adding to A.D. 1265 half a century for the composition\nof the Hunchback\u2019s story and its incidentals, we should place the\nearliest date in A.D. 1315.\n\nAs little can we learn from inferences which have been drawn from\nthe body of the book: at most they point to its several editions or\nredactions. In the Tale of the \u201cEnsorcelled Prince\u201d (vol. i. 77)\nMr. Lane (i. 135) conjectured that the four colours of the fishes\nwere suggested by the sumptuary laws of the Mameluke Soldan,\nMohammed ibn Kala\u2019un, \u201csubsequently to the commencement of the\neighth century of the Flight, or fourteenth of our era.\u201d But he\nforgets that the same distinction of dress was enforced by the\nCaliph Omar after the capture of Jerusalem in A.D. 636; that it was\nrevived by Harun al-Rashid, a contemporary of Carolus Magnus and\nthat it was noticed as a long standing grievance by the so-called\nMandeville in A.D. 1322. In the Tale of the Porter and the Ladies\nof Baghdad the \u201cSult\u00e1ni oranges\u201d (vol. i. 83) have been connected\nwith Sult\u00e1n\u00edyah city in Persian Ir\u00e1k, which was founded about the\nmiddle of the thirteenth century: but \u201cSult\u00e1ni\u201d may simply mean\n\u201croyal,\u201d a superior growth. The same story makes mention (vol. i.\n94) of Kalandars or religious mendicants, a term popularly\ncorrupted, even in writing, to Karandal.[FN#179] Here again\n\u201cKalandar\u201d may be due only to the scribes as the Bresl. Edit. reads\nSa\u2019al\u00fak = asker, beggar. The Khan al-Masr\u00far in the Nazarene\nBroker\u2019s story (i. 265) was a ruin during the early ninth century\nA.H. = A.D. 1420; but the B\u00e1b Zuwaylah (i. 269) dates from A.D.\n1087. In the same tale occurs the Darb al-Munkari (or Munakkari)\nwhich is probably the Darb al-Munkadi of Al-Makrizi\u2019s careful\ntopography, the Khitat (ii. 40). Here we learn that in his time\n(about A.D. 1430) the name had become obsolete, and the highway was\nknown as Darb al-Am\u00edr Baktam\u00edr al-Ustaddar from one of two high\nofficials who both died in the fourteenth century (circ. A.D.\n1350). And lastly we have the Khan al-J\u00e1wali built about A.D. 1320.\nIn Badr al-Din Hasan (vol. i. 237) \u201cS\u00e1hib\u201d is given as a Wazirial\ntitle and it dates only from the end of the fourteenth\ncentury.[FN#180] In Sindbad the Seaman, there is an allusion (vol.\nvi. 67) to the great Hindu Kingdom, Vijayanagar of the\nNarasimha,[FN#181] the great power of the Deccan; but this may be\ndue to editors or scribes as the despotism was founded only in the\nfourteenth century(A.D. 1320). The Ebony Horse (vol. v. 1)\napparently dates before Chaucer; and \u201cThe Sleeper and The Waker\u201d\n(Bresl. Edit. iv. 134\u2013189) may precede Shakespeare\u2019s \u201cTaming of the\nShrew\u201d: no stress, however, can be laid upon such resemblances, the\nnouvelles being world-wide. But when we come to the last stories,\nespecially to Kamar al-Zaman II. and the tale of Ma\u2019ar\u00faf, we are\napparently in the fifteenth and sixteenth centuries. The first\ncontains (Night cmlxxvii.) the word L\u00e1wandiyah = Levantine, the\nmention of a watch = S\u00e1\u2019ah in the next Night[FN#182]; and, further\non (cmlxxvi.), the \u201cShaykh Al-Islam,\u201d an officer invented by\nMohammed II. after the capture of Stambul in A.D. 1453. In Ma\u2019ar\u00faf\nthe \u2019\u00c1diliyah is named; the mosque founded outside the Bab al-Nasr\nby Al-Malik al-\u2019\u00c1dil, T\u00fam\u00e1n Bey in A.H. 906 = A.D. 1501. But, I\nrepeat, all these names may be mere interpolations.\n\nOn the other hand, a study of the vie intime in Al-Islam and of the\nmanners and customs of the people proves that the body of the work,\nas it now stands, must have been written before A.D. 1400. The\nArabs use wines, ciders and barley-beer, not distilled spirits;\nthey have no coffee or tobacco and, while familiar with small-pox\n(judr\u00ed), they ignore syphilis. The battles in The Nights are fought\nwith bows and javelins, swords, spears (for infantry) and lances\n(for cavalry); and, whenever fire-arms are mentioned, we must\nsuspect the scribe. Such is the case with the Madfa\u2019 or cannon by\nmeans of which Badr Al-Din Hasan breaches the bulwarks of the Lady\nof Beauty\u2019s virginity (i. 223). This consideration would determine\nthe work to have been written before the fourteenth century. We\nignore the invention-date and the inventor of gunpowder, as of all\nold discoveries which have affected mankind at large: all we know\nis that the popular ideas betray great ignorance and we are led to\nsuspect that an explosive compound, having been discovered in the\nearliest ages of human society, was utilised by steps so gradual\nthat history has neglected to trace the series. According to\nDemmin[FN#183], bullets for stuffing with some incendiary\ncomposition, in fact bombs, were discovered by Dr. Keller in the\nPalafites or Crannogs of Switzerland; and the Hindu\u2019s Agni-Astar\n(\u201cfire-weapon\u201d), Agni-b\u00e1n (\u201cfire-arrow\u201d) and Shatagni (\u201chundred-killer\n\u201d), like the Roman Phalarica, and the Greek fire of\nByzantium, suggest explosives. Indeed, Dr. Oppert[FN#184] accepts\nthe statement of Flavius Philostratus that when Appolonius of\nTyana, that grand semi-mythical figure, was travelling in India, he\nlearned the reason why Alexander of Macedon desisted from attacking\nthe Oxydrac\u00e6 who live between the Ganges and the Hyphasis (Satadru\nor Sutledge):\u2014\u201cThese holy men, beloved by the gods, overthrow\ntheir enemies with tempests and thunderbolts shot from their\nwalls.\u201d Passing over the Arab sieges of Constantinople (A.D. 668)\nand Meccah (A.D. 690) and the disputed passage in Firishtah\ntouching the Tufang or musket during the reign of Mahm\u00fad the\nGhaznevite[FN#185] (ob. A.D. 1030), we come to the days of Alphonso\nthe Valiant, whose long and short guns, used at the Siege of Madrid\nin A.D. 1084, are preserved in the Armeria Real. Viardot has noted\nthat the African Arabs first employed cannon in A.D. 1200, and that\nthe Maghribis defended Algeciras near Gibraltar with great guns in\nA. D. 1247, and utilised them to besiege Seville in A.D. 1342. This\nlast feat of arms introduced the cannon into barbarous Northern\nEurope, and it must have been known to civilised Asia for many a\ndecade before that date.\n\nThe mention of wine in The Nights, especially the Nab\u00edz or\nfermented infusion of raisins well known to the pr\u00e6-Mohammeden\nBadawis, perpetually recurs. As a rule, except only in the case of\nholy personages and mostly of the Caliph Al-Rashid, the \u201cservice of\nwine\u201d appears immediately after the hands are washed; and women, as\nwell as men, drink, like true Orientals, for the honest purpose of\ngetting drunk\u2014la recherche de l\u2019id\u00e9al, as the process has been\ncalled. Yet distillation became well known in the fourteenth\ncentury. Amongst the Greeks and Romans it was confined to\nmanufacturing aromatic waters, and Nicander the poet (B.C. 140)\nused for a still the term \u1f04\u03bc\u03b2\u03b9\u03be, like the Irish \u201cpot\u201d and its\nproduce \u201cpoteen.\u201d The simple art of converting salt water into\nfresh, by boiling the former and passing the steam through a cooled\npipe into a recipient, would not have escaped the students of the\nPhilosopher\u2019s \u201cstone;\u201d and thus we find throughout Europe the\nArabic modifications of Greek terms Alchemy, Alembic (Al-\u1f04\u03bc\u03b2\u03b9\u03be),\nChemistry and Elixir; while \u201cAlcohol\u201d (Al-Kohl), originally meaning\n\u201cextreme tenuity or impalpable state of pulverulent substances,\u201d\nclearly shows the origin of the article. Avicenna, who died in A.H.\n428 = 1036, nearly two hundred years before we read of distillation\nin Europe, compared the human body with an alembic, the belly being\nthe cucurbit and the head the capital:\u2014he forgot one important\ndifference but n\u2019importe. Spirits of wine were first noticed in the\nxiiith century, when the Arabs had overrun the Western\nMediterranean, by Arnaldus de Villa Nova, who dubs the new\ninvention a universal panacea; and his pupil, Raymond Lully (nat.\nMajorca A.D. 1236), declared this essence of wine to be a boon from\nthe Deity. Now The Nights, even in the latest adjuncts, never\nallude to the \u201cwhite coffee\u201d of the \u201crespectable\u201d Moslem, the R\u00e1ki\n(raisin-brandy) or Ma-hay\u00e1t (aqua-vit\u00e6) of the modern Mohametan:\nthe drinkers confine themselves to wine like our contemporary\nDalmatians, one of the healthiest and the most vigorous of\nseafaring races in Europe.\n\nSyphilis also, which at the end of the xvth century began to infect\nEurope, is ignored by The Nights. I do not say it actually began:\ndiseases do not begin except with the dawn of humanity; and their\nhistory, as far as we know, is simple enough. They are at first\nsporadic and comparatively non-lethal: at certain epochs which we\ncan determine, and for reasons which as yet we cannot, they break\nout into epidemics raging with frightful violence: they then\nsubside into the endemic state and lastly they return to the milder\nsporadic form. For instance, \u201cEnglish cholera\u201d was known of old: in\n1831 (Oct. 26) the Asiatic type took its place and now, after\nsundry violent epidemics, the disease is becoming endemic on the\nNorthern seaboard of the Mediterranean, notably in Spain and Italy.\nSo small-pox (Al-judr\u00ed, vol. i. 256) passed over from Central\nAfrica to Arabia in the year of Mohammed\u2019s birth (A.D. 570) and\nthence overspread the civilised world, as an epidemic, an endemic\nand a sporadic successively. The \u201cGreater Pox\u201d has appeared in\nhuman bones of pre historic graves and Moses seems to mention\ngonorrh\u0153a (Levit. xv. 12). Passing over allusions in Juvenal and\nMartial,[FN#186] we find Eusebius relating that Galerius died (A.D.\n302) of ulcers on the genitals and other parts of his body; and,\nabout a century afterwards, Bishop Palladius records that one Hero,\nafter conversation with a prostitute, fell a victim to an abscess\non the penis (phaged\u00e6nic shanker?). In 1347 the famous Joanna of\nNaples founded (\u00e6t. 23), in her town of Avignon, a bordel whose in-mates\n were to be medically inspected a measure to which England\n(proh pudor!) still objects. In her Statuts du Lieu-publique\nd\u2019Avignon, No. iv. she expressly mentions the _Mal vengut de\npaillardise_. Such houses, says Ricord who studied the subject since\n1832, were common in France after A.D. 1200; and sporadic venereals\nwere known there. But in A.D. 1493\u201394 an epidemic broke out with\nalarming intensity at Barcelona, as we learn from the \u201cTractado\nllamado fructo de todos los Sanctos contra el mal serpentino,\nvenido de la Isla espanola,\u201d of Rodrigo Ruiz D\u00edas, the specialist.\nIn Santo Domingo the disease was common under the names Hipas,\nGuaynaras and Taynastizas: hence the opinion in Europe that it\narose from the mixture of European and \u201cIndian\u201d blood.[FN#187] Some\nattributed it to the Gypsies who migrated to Western Europe in the\nxvth century:[FN#188] others to the Moriscos expelled from Spain.\nBut the pest got its popular name after the violent outbreak at\nNaples in A.D. 1493\u20134, when Charles VIII. of Anjou with a large\narmy of mercenaries, Frenchmen, Spaniards, and Germans, attacked\nFerdinand II. Thence it became known as the Mal de Naples and\nMorbus Gallicus\u2014una gallica being still the popular term in neo\nLatin lands\u2014and the \u201cFrench disease\u201d in England. As early as July\n1496 Marin Sanuto (Journal i. 171) describes with details the \u201cMal\nFranzoso.\u201d The scientific \u201csyphilis\u201d dates from Fracastori\u2019s poem\n(A.D. 1521) in which Syphilus the Shepherd is struck like Job, for\nabusing the sun. After crippling a Pope (Sixtus IV.[FN#189]) and\nkilling a King (Francis I.) the Grosse V\u00e9role began to abate its\nviolence, under the effects of mercury it is said; and became\nendemic, a stage still shown at Scherlievo near Fiume, where legend\nsays it was implanted by the Napoleonic soldiery. The Aleppo and\nother \u201cbuttons\u201d also belong apparently to the same grade. Elsewhere\nit settled as a sporadic and now it appears to be dying out while\ngonorrh\u0153a is on the increase.[FN#190]\n\nThe Nights, I have said, belongs to the days before coffee (A.D.\n1550) and tobacco (A.D. 1650) had overspread the East. The former,\nwhich derives its name from the K\u00e1f\u00e1 or K\u00e1ff\u00e1 province, lying south\nof Abyssinia proper and peopled by the Sid\u00e1ma Gallas, was\nintroduced to Mokha of Al-Yaman in A.D. 1429\u201330 by the Shaykh al-Sh\u00e1zili\n who lies buried there, and found a congenial name in the\nArabic Kahwah=old wine.[FN#191] In The Nights (Mac. Edit.) it is\nmentioned twelve times[FN#192]; but never in the earlier tales:\nexcept in the case of Kamar al-Zaman II. it evidently does not\nbelong to the epoch and we may fairly suspect the scribe. In the\nxvith century coffee began to take the place of wine in the nearer\nEast; and it gradually ousted the classical drink from daily life\nand from folk-tales.\n\nIt is the same with tobacco, which is mentioned only once by The\nNights (cmxxxi.), in conjunction with meat, vegetables and fruit\nand where it is called \u201cT\u00e1bah.\u201d Lane (iii. 615) holds it to be the\nwork of a copyist; but in the same tale of Abu Kir and Abu Sir,\nsherbet and coffee appear to have become en vogue, in fact to have\ngained the ground they now hold. The result of Lord Macartney\u2019s\nMission to China was a suggestion that smoking might have\noriginated spontaneously in the Old World.[FN#193] This is\nun-doubtedly true. The Bushmen and other wild tribes of Southern\nAfrica threw their Dakh\u00e1 (_cannabis indica_) on the fire and sat\nround it inhaling the intoxicating fumes. Smoking without tobacco\nwas easy enough. The North American Indians of the Great Red Pipe\nStone Quarry and those who lived above the line where nicotiana\ngrew, used the kinni-kinik or bark of the red willow and some seven\nother succedanea.[FN#194] But tobacco proper, which soon superseded\nall materials except hemp and opium, was first adopted by the\nSpaniards of Santo Domingo in A.D. 1496 and reached England in\n1565. Hence the word, which, amongst the so-called Red Men, denoted\nthe pipe, the container, not the contained, spread over the Old\nWorld as a generic term with additions, like \u201cTutun,\u201d[FN#195] for\nspecial varieties. The change in English manners brought about by\nthe cigar after dinner has already been noticed; and much of the\nmodified sobriety of the present day may be attributed to the\ninfluence of the Holy Herb en cigarette. Such, we know from history\nwas its effect amongst Moslems; and the normal wine-parties of The\nNights suggest that the pipe was unknown even when the latest tales\nwere written.\n\nC.\n\nWe know absolutely nothing of the author or authors who produced\nour marvellous Recueil. Galland justly observes (Epist. Dedic.),\n\u201cprobably this great work is not by a single hand; for how can we\nsuppose that one man alone could own a fancy fertile enough to\ninvent so many ingenious fictions?\u201d Mr. Lane, and Mr. Lane alone,\nopined that the work was written in Egypt by one person or at most\nby two, one ending what the other had begun, and that he or they\nhad re-written the tales and completed the collection by new matter\ncomposed or arranged for the purpose. It is hard to see how the\ndistinguished Arabist came to such a conclusion: at most it can be\ntrue only of the editors and scribes of MSS. evidently copied from\neach other, such as the Mac. and the Bul. texts. As the Reviewer\n(Forbes Falconer?) in the \u201cAsiatic Journal\u201d (vol. xxx., 1839) says,\n\u201cEvery step we have taken in the collation of these agreeable\nfictions has confirmed us in the belief that the work called the\nArabian Nights is rather a vehicle for stories, partly fixed and\npartly arbitrary, than a collection fairly deserving, from its\nconstant identity with itself, the name of a distinct work, and the\nreputation of having wholly emanated from the same inventive mind.\nTo say nothing of the improbability of supposing that one\nindividual, with every license to build upon the foundation of\npopular stories, a work which had once received a definite form\nfrom a single writer, would have been multiplied by the copyist\nwith some regard at least to his arrangement of words as well as\nmatter. But the various copies we have seen bear about as much\nmutual resemblance as if they had passed through the famous process\nrecommended for disguising a plagiarism: \u2018Translate your English\nauthor into French and again into English\u2019.\u201d\n\nMoreover, the style of the several Tales, which will be considered\nin a future page (\u00a7 iii.), so far from being homogeneous is\nheterogeneous in the extreme. Different nationalities show themselves;\nWest Africa, Egypt and Syria are all represented and, while\nsome authors are intimately familiar with Baghdad, Damascus and\nCairo, others are equally ignorant. All copies, written and\nprinted, absolutely differ in the last tales and a measure of the\ndivergence can be obtained by comparing the Bresl. Edit. with the\nMac. text: indeed it is my conviction that the MSS. preserved in\nEurope would add sundry volumes full of tales to those hitherto\ntranslated; and here the Wortley Montagu copy can be taken as a\ntest. We may, I believe, safely compare the history of The Nights\nwith the so-called Homeric poems, the Iliad and the Odyssey, a\ncollection of immortal ballads and old Epic formul\u00e6 and verses\ntraditionally handed down from rhapsode to rhapsode, incorporated\nin a slowly-increasing body of poetry and finally welded together\nabout the age of Pericles.\n\nTo conclude. From the data above given I hold myself justified in\ndrawing the following deductions:\u2014\n\n     1.  The framework of the book is purely Persian perfunctorily\narabised; the archetype being the Haz\u00e1r Afs\u00e1nah.[FN#196]\n\n     2.  The oldest tales, such as Sindibad (the Seven Wazirs) and\nKing Jili\u2019\u00e1d, may date from the reign of Al-Mansur, eighth century\nA.D.\n\n     3. The thirteen tales mentioned above (p. 78) as the nucleus\nof the Repertory, together with \u201cDalilah the Crafty,\u201d[FN#197] may\nbe placed in our tenth century.\n\n     4. The latest tales, notably Kamar al-Zaman the Second and\n\nMa\u2019aruf the Cobbler, are as late as the sixteenth century.\n\n\n     5. The work assumed its present form in the thirteenth\n\ncentury.\n\n\n     6. The author is unknown for the best reason; there never was\none: for information touching the editors and copyists we must\nawait the fortunate discovery of some MSS.\n\n                             \u00a7 II.\n                     THE NIGHTS IN EUROPE.\n\nThe history of The Nights in Europe is one of slow and gradual\ndevelopment. The process was begun (1704\u201317) by Galland, a\nFrenchman, continued (1823) by Von Hammer an Austro-German, and\nfinished by Mr. John Payne (1882\u201384) an Englishman. But we must\nnot forget that it is wholly and solely to the genius of the Gaul\nthat Europe owes \u201cThe Arabian Nights\u2019 Entertainments\u201d over which\nWestern childhood and youth have spent so many spelling hours.\nAntoine Galland was the first to discover the marvellous fund of\nmaterial for the story-teller buried in the Oriental mine; and he\nhad in a high degree that art of telling a tale which is far more\ncaptivating than culture or scholarship. Hence his delightful\nversion (or perversion) became one of the world\u2019s classics and at\nonce made Sheherazade and Dinarzarde, Haroun Alraschid, the\nCalendars and a host of other personages as familiar to the home\nreader as Prospero, Robinson Crusoe, Lemuel Gulliver and Dr.\nPrimrose. Without the name and fame won for the work by the\nbrilliant paraphrase of the learned and single-minded Frenchman,\nLane\u2019s curious hash and latinized English, at once turgid and\nemasculated, would have found few readers. Mr. Payne\u2019s admirable\nversion appeals to the Orientalist and the \u201cstylist,\u201d not to the\nmany-headed; and mine to the anthropologist and student of\nEastern manners and customs. Galland did it and alone he did it:\nhis fine literary flaire, his pleasing style, his polished taste\nand perfect tact at once made his work take high rank in the\nrepublic of letters nor will the immortal fragment ever be\nsuperseded in the infallible judgment of childhood. As the\nEncyclop\u00e6dia Britannica has been pleased to ignore this excellent\nman and admirable Orientalist, numismatologist and litt\u00e9rateur,\nthe reader may not be unwilling to see a short sketch of his\nbiography.[FN#198]\n\nAntoine Galland was born in A.D. 1646 of peasant parents \u201cpoor\nand honest\u201d at Rollot, a little bourg in Picardy some two leagues\nfrom Montdidier. He was a seventh child and his mother, left a\nwidow in early life and compelled to earn her livelihood, saw\nscant chance of educating him when the kindly assistance of a\nCanon of the Cathedral and President of the Coll\u00e9ge de Noyon\nrelieved her difficulties. In this establishment Galland studied\nGreek and Hebrew for ten years, after which the \u201cstrait thing at\nhome\u201d apprenticed him to a trade. But he was made for letters;\nhe hated manual labour and he presently removed en cachette to\nParis, where he knew only an ancient kinswoman. She introduced\nhim to a priestly relative of the Canon of Noyon, who in turn\nrecommended him to the \u201cSous-principal\u201d of the Coll\u00e9ge Du\nPlessis. Here he made such notable progress in Oriental studies,\nthat M. Petitpied, a Doctor of the Sorbonne, struck by his\nabilities, enabled him to study at the Coll\u00e9ge Royal and\neventually to catalogue the Eastern MSS. in the great\necclesiastical Society. Thence he passed to the Coll\u00e9ge Mazarin,\nwhere a Professor, M. Godouin, was making an experiment which\nmight be revived to advantage in our present schools. He\ncollected a class of boys, aged about four, and proposed to teach\nthem Latin speedily and easily by making them converse in the\nclassical language as well as read and write it.[FN#199] Galland,\nhis assistant, had not time to register success or failure before\nhe was appointed attach\u00e9-secretary to M. de Nointel named in 1660\nAmbassadeur de France for Constantinople. His special province\nwas to study the dogmas and doctrines and to obtain official\nattestations concerning the articles of the Orthodox (or Greek)\nChristianity which had then been a subject of lively discussion\namongst certain Catholics, especially Arnauld (Antoine) and\nClaude the Minister, and which even in our day occasionally crops\nup amongst \u201cProtestants.\u201d[FN#200] Galland, by frequenting the\ncaf\u00e9s and listening to the tale-teller, soon mastered Romaic and\ngrappled with the religious question, under the tuition of a\ndeposed Patriarch and of sundry Matr\u00e1ns or Metropolitans, whom\nthe persecutions of the Pashas had driven for refuge to the\nPalais de France. M. de Nointel, after settling certain knotty\npoints in the Capitulations, visited the harbour-towns of the\nLevant and the \u201cHoly Places,\u201d including Jerusalem, where Galland\ncopied epigraphs, sketched monuments and collected antiques, such\nas the marbles in the Baudelot Gallery of which P\u00e8re Dom Bernard\nde Montfaucon presently published specimens in his \u201cPal\u00e6ographia\nGr\u00e6ca,\u201d etc. (Parisiis, 1708).\n\nIn Syria Galland was unable to buy a copy of The Nights: as he\nexpressly states in his Epistle Dedicatory, il a fallu le faire\nvenir de Syrie. But he prepared himself for translating it by\nstudying the manners and customs, the religion and superstitions\nof the people; and in 1675, leaving his chief, who was ordered\nback to Stambul, he returned to France. In Paris his numismatic\nfame recommended him to MM. Vaillant, Carcary and Giraud who\nstrongly urged a second visit to the Levant, for the purpose of\ncollecting, and he set out without delay. In 1691 he made a\nthird journey, travelling at the expense of the Compagnie des\nIndes-Orientales, with the main object of making purchases for\nthe Library and Museum of Colbert the magnificent. The\ncommission ended eighteen months afterwards with the changes of\nthe Company, when Colbert and the Marquis de Louvois caused him\nto be created \u201cAntiquary to the King,\u201d Louis le Grand, and\ncharged him with collecting coins and medals for the royal\ncabinet. As he was about to leave Smyrna, he had a narrow escape\nfrom the earthquake and subsequent fire which destroyed some\nfifteen thousand of the inhabitants: he was buried in the ruins;\nbut, his kitchen being cold as becomes a philosopher\u2019s, he was\ndug out unburnt.[FN#201]\n\nGalland again returned to Paris where his familiarity with Arabic\nand Hebrew, Persian and Turkish recommended him to MM. Thevenot\nand Bignon: this first President of the Grand Council\nacknowledged his services by a pension. He also became a\nfavourite with D\u2019Herbelot whose Biblioth\u00e8que Orientale, left\nunfinished at his death, he had the honour of completing and\nprefacing.[FN#202] President Bignon died within the twelvemonth,\nwhich made Galland attach himself in 1697 to M. Foucault,\nCouncillor of State and Intendant (governor) of Caen in Lower\nNormandy, then famous for its academy: in his new patron\u2019s fine\nlibrary and numismatic collection he found materials for a long\nsuccession of works, including a translation of the\nKoran.[FN#203] They recommended him strongly to the literary\nworld and in 1701 he was made a member of the Acad\u00e9mie des\nInscriptions et Belles Lettres.\n\nAt Caen Galland issued in 1704,[FN#204] the first part of his\nMille et une Nuits, Contes Arabes traduits en Fran\u00e7ois which at\nonce became famous as \u201cThe Arabian Nights\u2019 Entertainments.\u201d\nMutilated, fragmentary and paraphrastic though the tales were,\nthe glamour of imagination, the marvel of the miracles and the\ngorgeousness and magnificence of the scenery at once secured an\nexceptional success; it was a revelation in romance, and the\npublic recognised that it stood in presence of a monumental\nliterary work. France was a-fire with delight at a something so\nnew, so unconventional, so entirely without purpose, religious,\nmoral or philosophical: the Oriental wanderer in his stately\nrobes was a startling surprise to the easy-going and utterly\ncorrupt Europe of the ancien r\u00e9gime with its indecently tight\ngarments and perfectly loose morals. \u201cIls produisirent,\u201d said\nCharles Nodier, a genius in his way, \u201cd\u00e8s le moment de leur\npublication, cet effet qui assure aux productions de l\u2019esprit une\nvogue populaire, quoiqu\u2019ils appartinssent \u00e0 une litt\u00e9rature peu\nconnue en France; et que ce genre de composition admit ou plut\u00f4t\nexige\u00e2t des d\u00e9tails de moeurs, de caract\u00e8re, de costume et de\nlocalit\u00e9s absolument \u00e9trangers \u00e0 toutes les id\u00e9es \u00e9tablies dans\nnos contes et nos romans. On fut \u00e9tonn\u00e9 du charme que r\u00e9sultait\ndu leur lecture. C\u2019est que la v\u00e9rit\u00e9 des sentimens, la nouveaut\u00e9\ndes tableaux, une imagination f\u00e9conde en prodiges, un coloris\nplein de chaleur, l\u2019attrait d\u2019une sensibilit\u00e9 sans pr\u00e9tention, et\nle sel d\u2019un comique sans caricature, c\u2019est que l\u2019esprit et le\nnaturel enfin plaisent partout, et plaisent \u00e0 tout le\nmonde.\u201d[FN#205]\n\nThe Contes Arabes at once made Galland\u2019s name and a popular tale\nis told of them and him known to all reviewers who, however,\nmostly mangle it. In the Biographie Universelle of\nMichaud[FN#206] we find:\u2014Dans les deux premiers volumes de ces\ncontes l\u2019exorde \u00e9tait toujours, \u201cMa ch\u00e8re sur, si vous ne dormez\npas, faites-nous un de ces contes que vous savez.\u201d Quelques\njeunes gens, ennuy\u00e9s de cette plate uniformit\u00e9, all\u00e8rent une nuit\nqu\u2019il faisait tr\u00e8s-grand froid, frapper \u00e0 la porte de l\u2019auteur,\nqui courut en chemise \u00e0 sa fen\u00eatre. Apr\u00e8s l\u2019avoir fait morfondre\nquelque temps par diverses questions insignificantes, ils\ntermin\u00e8rent en lui disant, \u201cAh, Monsieur Galland, si vous ne\ndormez pas, faites-nous un de ces beaux contes que vous savez si\nbien.\u201d Galland profita de la le\u00e7on, et supprima dans les volumes\nsuivants le pr\u00e9ambule qui lui avait attir\u00e9 la plaisanterie. This\nlegend has the merit of explaining why the Professor so soon gave\nup the Arab framework which he had deliberately adopted.\n\nThe Nights was at once translated from the French[FN#207] though\nwhen, where and by whom no authority seems to know. In Lowndes\u2019\n\u201cBibliographer\u2019s Manual\u201d the English Editio Princeps is thus\nnoticed, \u201cArabian Nights\u2019 Entertainments translated from the\nFrench, London, 1724, 12mo, 6 vols.\u201d and a footnote states that\nthis translation, very inaccurate and vulgar in its diction, was\noften reprinted. In 1712 Addison introduced into the Spectator\n(No. 535, Nov. 13) the Story of Alnaschar ( = Al-Nashsh\u00e1r, the\nSawyer) and says that his remarks on Hope \u201cmay serve as a moral\nto an Arabian tale which I find translated into French by\nMonsieur Galland.\u201d His version appears, from the tone and style,\nto have been made by himself, and yet in that year a second\nEnglish edition had appeared. The nearest approach to the Edit.\nPrinceps in the British Museum[FN#208] is a set of six volumes\nbound in three and corresponding with Galland\u2019s first half dozen.\nTomes i. and ii. are from the fourth edition of 1713, Nos. iii.\nand iv. are from the second of 1712 and v. and vi. are from the\nthird of 1715. It is conjectured that the two first volumes were\nreprinted several times apart from their subsequents, as was the\nfashion of the day; but all is mystery. We (my friends and I)\nhave turned over scores of books in the British Museum, the\nUniversity Library and the Advocates\u2019 Libraries of Edinburgh and\nGlasgow: I have been permitted to put the question in \u201cNotes and\nQueries\u201d and in the \u201cAntiquary\u201d; but all our researches hitherto\nhave been in vain.\n\nThe popularity of The Nights in England must have rivalled their\nvogue in France, judging from the fact that in 1713, or nine\nyears after Galland\u2019s Edit. Prin. appeared, they had already\nreached a fourth issue. Even the ignoble national jealousy which\nprompted Sir William Jones grossly to abuse that valiant scholar,\nAuquetil du Perron, could not mar their popularity. But as there\nare men who cannot read Pickwick, so they were not wanting who\nspoke of \u201cDreams of the distempered fancy of the East.\u201d[FN#209]\n\u201cWhen the work was first published in England,\u201d says Henry\nWebber,[FN#210] \u201cit seems to have made a considerable impression\nupon the public.\u201d Pope in 1720 sent two volumes (French? or\nEnglish?) to Bishop Atterbury, without making any remark on the\nwork; but, from his very silence, it may be presumed that he was\nnot displeased with the perusal. The bishop, who does not appear\nto have joined a relish for the flights of imagination to his\nother estimable qualities, expressed his dislike of these tales\npretty strongly and stated it to be his opinion, formed on the\nfrequent descriptions of female dress, that they were the work of\nsome Frenchman (Petis de la Croix, a mistake afterwards corrected\nby Warburton). The Arabian Nights, however, quickly made their\nway to public favour. \u201cWe have been informed of a singular\ninstance of the effect they produced soon after their first\nappearance. Sir James Stewart, Lord Advocate for Scotland,\nhaving one Saturday evening found his daughters employed in\nreading these volumes, seized them with a rebuke for spending the\nevening before the \u2018Sawbbath\u2019 in such worldly amusement; but the\ngrave advocate himself became a prey to the fascination of the\ntales, being found on the morning of the Sabbath itself employed\nin their perusal, from which he had not risen the whole night.\u201d\nAs late as 1780 Dr. Beattie professed himself uncertain whether\nthey were translated or fabricated by M. Galland; and, while Dr.\nPusey wrote of them \u201cNoctes Mille et Una dict\u00e6, qu\u00e6 in omnium\nfirm\u00e8 populorum cultiorum linguas convers\u00e6, in deliciis omnium\nhabentur, manibusque omnium terentur,\u201d[FN#211] the amiable\nCarlyle, in the gospel according to Saint Froude,\ncharacteristically termed them \u201cdownright lies\u201d and forbade the\nhouse to such \u201cunwholesome literature.\u201d What a sketch of\ncharacter in two words!\n\nThe only fault found in France with the Contes Arabes was that\ntheir style is peu correcte; in fact they want classicism. Yet\nall Gallic imitators, Tr\u00e9butien included, have carefully copied\ntheir leader and Charles Nodier remarks:\u2014\u201cIl me semble que l\u2019on\nn\u2019a pas rendu assez de justice au style de Galland. Abondant sans\n\u00eatre prolixe, naturel et familier sans \u00eatre l\u00e2che ni trivial, il\nne manque jamais de cette elegance qui r\u00e9sulte de la facilit\u00e9, et\nqui pr\u00e9sente je ne sais quel m\u00e9lange de la na\u00efvet\u00e9 de Perrault et\nde la bonhomie de La Fontaine.\u201d\n\nOur Professor, with a name now thoroughly established, returned\nin 1706 to Paris, where he was an assiduous and efficient member\nof the Soci\u00e9t\u00e9 Numismatique and corresponded largely with foreign\nOrientalists. Three years afterwards he was made Professor of\nArabic at the Coll\u00e9ge de France, succeeding Pierre Dippy; and,\nduring the next half decade, he devoted himself to publishing his\nvaluable studies. Then the end came. In his last illness, an\nattack of asthma complicated with pectoral mischief, he sent to\nNoyon for his nephew Julien Galland[FN#212] to assist him in\nordering his MSS. and in making his will after the simplest\nmilitary fashion: he bequeathed his writings to the Biblioth\u00e8que\ndu Roi, his Numismatic Dictionary to the Academy and his Alcoran\nto the Abb\u00e9 Bignon. He died, aged sixty-nine on February 17,\n1715, leaving his second part of The Nights unpublished.[FN#213]\n\nProfessor Galland was a French litt\u00e9rateur of the good old school\nwhich is rapidly becoming extinct. Homme vrai dans les moindres\nchoses (as his \u00c9loge stated); simple in life and manners and\nsingle-hearted in his devotion to letters, he was almost childish\nin worldly matters, while notable for penetration and acumen in\nhis studies. He would have been as happy, one of his biographers\nremarks, in teaching children the elements of education as he was\nin acquiring his immense erudition. Briefly, truth and honesty,\nexactitude and indefatigable industry characterised his most\nhonourable career.\n\nGalland informs us (Epist. Ded.) that his MS. consisted of four\nvolumes, only three of which are extant,[FN#214] bringing the\nwork down to Night cclxxxii., or about the beginning of\n\u201cCamaralzaman.\u201d The missing portion, if it contained like the\nother volumes 140 pages, would end that tale together with the\nStories of Gh\u00e1nim and the Enchanted (Ebony) Horse; and such is\nthe disposition in the Bresl. Edit. which mostly favours in its\nordinance the text used by the first translator. But this would\nhardly have filled more than two-thirds of his volumes; for the\nother third he interpolated, or is supposed to have interpolated,\nthe ten[FN#215] following tales.\n\n1.  Histoire du prince Zeyn Al-asnam et du Roi des\nG\u00e9nies.[FN#216]\n2.  Histoire de Codadad et de ses fr\u00e8res.\n3.  Histoire de la Lampe merveilleuse (Aladdin).\n4.  Histoire de l\u2019aveugle Baba Abdalla.\n5.  Histoire de Sidi Nouman.\n6.  Histoire de Cogia Hassan Alhabbal.\n7.  Histoire d\u2019Ali Baba, et de Quarante Voleurs extermin\u00e9s par\nune Esclave.\n8.  Histoire d\u2019Ali Cogia, marchand de Bagdad.\n9.  Histoire du prince Ahmed et de la f\u00e9e Peri-Banou.\n10. Histoire de deux Surs jalouses de leur Cadette.[FN#217]\n\nConcerning these interpolations which contain two of the best and\nmost widely known stories in the work, Aladdin and the Forty\nThieves, conjectures have been manifold but they mostly run upon\nthree lines. De Sacy held that they were found by Galland in the\npublic libraries of Paris. Mr. Chenery, whose acquaintance with\nArabic grammar was ample, suggested that the Professor had\nborrowed them from the recitations of the Rawis, rhapsodists or\nprofessional story-tellers in the bazars of Smyrna and other\nports of the Levant. The late Mr. Henry Charles Coote (in the\n\u201cFolk-Lore Record,\u201d vol. iii. Part ii. p. 178 et seq.), \u201cOn the\nsource of some of M. Galland\u2019s Tales,\u201d quotes from popular\nItalian, Sicilian and Romaic stories incidents identical with\nthose in Prince Ahmad, Aladdin, Ali Baba and the Envious Sisters,\nsuggesting that the Frenchman had heard these paramythia in\nLevantine coffee-houses and had inserted them into his unequalled\ncorpus fabularum. Mr. Payne (ix. 268) conjectures the\nprobability \u201cof their having been composed at a comparatively\nrecent period by an inhabitant of Baghdad, in imitation of the\nlegends of Haroun er Rashid and other well-known tales of the\noriginal work;\u201d and adds, \u201cIt is possible that an exhaustive\nexamination of the various MS. copies of the Thousand and One\nNights known to exist in the public libraries of Europe might yet\ncast some light upon the question of the origin of the\ninterpolated Tales.\u201d I quite agree with him, taking \u201cThe Sleeper\nand the Waker\u201d and \u201cZeyn Al-asnam\u201d as cases in point; but I\nshould expect, for reasons before given, to find the stories in a\nPersic rather than an Arabic MS. And I feel convinced that all\nwill be recovered: Galland was not the man to commit a literary\nforgery.\n\nAs regards Aladdin, the most popular tale of the whole work, I am\nconvinced that it is genuine, although my unfortunate friend, the\nlate Professor Palmer, doubted its being an Eastern story. It is\nlaid down upon all the lines of Oriental fiction. The\nmise-en-sc\u00e8ne is China, \u201cwhere they drink a certain warm liquor\u201d\n(tea); the hero\u2019s father is a poor tailor; and, as in \u201cJudar and\nhis Brethren,\u201d the Maghribi Magician presently makes his\nappearance, introducing the Wonderful Lamp and the Magical Ring.\nEven the Sorcerer\u2019s cry, \u201cNew lamps for old lamps!\u201d\u2014a prime\npoint\u2014is paralleled in the Tale of the Fisherman\u2019s Son,[FN#218]\nwhere the Jew asks in exchange only old rings and the Princess,\nrecollecting that her husband kept a shabby, well-worn ring in\nhis writing-stand, and he being asleep, took it out and sent it\nto the man. In either tale the palace is transported to a\ndistance and both end with the death of the wicked magician and\nthe hero and heroine living happily together ever after.\n\nAll Arabists have remarked the sins of omission and commission,\nof abridgment, amplification and substitution, and the audacious\ndistortion of fact and phrase in which Galland freely indulged,\nwhilst his knowledge of Eastern languages proves that he knew\nbetter. But literary license was the order of his day and at\nthat time French, always the most b\u00e9gueule of European languages,\nwas bound by a rigorisme of the narrowest and the straightest of\nlines from which the least \u00e9cart condemned a man as a barbarian\nand a _tudesque_. If we consider Galland fairly we shall find that\nhe errs mostly for a purpose, that of popularising his work; and\nhis success indeed justified his means. He has been derided (by\nscholars) for \u201cH\u00e9 Monsieur!\u201d and \u201cAh Madame!\u201d; but he could not\nwrite \u201cO mon sieur\u201d and \u201cO ma dame;\u201d although we can borrow from\nbiblical and Shakespearean English, \u201cO my lord!\u201d and \u201cO my lady!\u201d\n\u201cBon Dieu! ma sur\u201d (which our translators English by \u201cO\nheavens,\u201d Night xx.) is good French for Wa\u2019ll\u00e1hi\u2014by Allah; and\n\u201ccinquante cavaliers bien faits\u201d (\u201cfifty handsome gentlemen on\nhorseback\u201d) is a more familiar picture than fifty knights.\n\u201cL\u2019officieuse Dinarzade\u201d (Night lxi.), and \u201cCette plaisante\nquerelle des deux fr\u00e8res\u201d (Night lxxii.) become ridiculous only\nin translation\u2014\u201cthe officious Dinarzade\u201d and \u201cthis pleasant\nquarrel;\u201d while \u201cce qu\u2019il y de remarquable\u201d (Night lxxiii.) would\nrelieve the Gallic mind from the mortification of \u201cDestiny\ndecreed.\u201d \u201cPlusieurs sortes de fruits et de bouteilles de vin\u201d\n(Night ccxxxi. etc.) Europeanises flasks and flaggons; and the\nviolent convulsions in which the girl dies (Night cliv., her head\nhaving been cut off by her sister) is mere Gallic squeamishness:\nFrance laughs at \u201cle shoking\u201d in England but she has only to look\nat home especially during the reign of Galland\u2019s contemporary\u2014\nRoi Soleil. The terrible \u201cOld man\u201d (Shaykh) \u201cof the Sea\u201d (-board\n) is badly described by \u201cl\u2019incommode vieillard\u201d (\u201cthe ill-natured\n old fellow\u201d): \u201cBrave Maimune\u201d and \u201cAgr\u00e9able Maimune\u201d are\nhardly what a Jinni would say to a Jinniyah (ccxiii.); but they\nare good Gallic. The same may be noted of \u201cPlier les voiles pour\nmarque qu\u2019il se rendait\u201d (Night ccxxxv.), a European practice;\nand of the false note struck in two passages. \u201cJe m\u2019estimais\nheureuse d\u2019avoir fait une si belle conqu\u00eate\u201d (Night lxvii.) gives\na Parisian turn; and, \u201cJe ne puis voir sans horreur cet\nabominable barbier que voil\u00e0: quoiqu\u2019il soit n\u00e9 dans un pays o\u00f9\ntout le monde est blanc, il ne laisse pas \u00e0 resembler a un\n\u00c9thiopien; mais il a l\u2019\u00e2me encore plus noire et horrible que le\nvisage\u201d (Night clvii.), is a mere affectation of Orientalism.\nLastly, \u201cUne vieille dame de leur connaissance\u201d (Night clviii.)\nputs French polish upon the matter of fact Arab\u2019s \u201can old woman.\u201d\n\nThe list of absolute mistakes, not including violent liberties,\ncan hardly be held excessive. Professor Weil and Mr. Payne (ix.\n271) justly charge Galland with making the Trader (Night i.)\nthrow away the shells (\u00e9corces) of the date which has only a\npellicle, as Galland certainly knew; but dates were not seen\nevery day in France, while almonds and walnuts were of the quatre\nmendiants. He preserves the \u00e9corces, which later issues have\nchanged to noyaux, probably in allusion to the jerking practice\ncalled Inw\u00e1. Again in the \u201cFirst Shaykh\u2019s Story\u201d (vol. i. 27)\nthe \u201cmaillet\u201d is mentioned as the means of slaughtering cattle,\nbecause familiar to European readers: at the end of the tale it\nbecomes \u201cle couteaufuneste.\u201d In Badral Din a \u201ctarte \u00e0 la cr\u00eame,\u201d\nso well known to the West, displaces, naturally enough, the\noutlandish \u201cmess of pomegranate-seeds.\u201d Though the text\nespecially tells us the hero removed his bag-trousers (not only\n\u201cson habit\u201d) and placed them under the pillow, a crucial fact in\nthe history, our Professor sends him to bed fully dressed,\napparently for the purpose of informing his readers in a foot-note\n that Easterns \u201cse couchent en cale\u00e7on\u201d (Night lxxx.). It\nwas mere ignorance to confound the arbal\u00e8te or cross-bow with the\nstone-bow (Night xxxviii.), but this has universally been done,\neven by Lane who ought to have known better; and it was an\nunpardonable carelessness or something worse to turn N\u00e1r (fire)\nand D\u00fan (in lieu of) into \u201cle faux dieu Nardoun\u201d (Night lxv.): as\nthis has been untouched by De Sacy, I cannot but conclude that he\nnever read the text with the translation. Nearly as bad also to\nmake the Jewish physician remark, when the youth gave him the\nleft wrist (Night cl.), \u201cvoil\u00e0 une grande ignorance de ne savoir\npas que l\u2019on presente la main droite \u00e0 un m\u00e9decin et non pas la\ngauche\u201d\u2014whose exclusive use all travellers in the East must\nknow. I have noticed the incuriousness which translates \u201calong\nthe Nile-shore\u201d by \u201cup towards Ethiopia\u201d (Night cli.), and the\n\u201cIslands of the Children of Khaledan\u201d (Night ccxi.) instead of\nthe Kh\u00e1lidat\u00e1ni or Kh\u00e1lid\u00e1t, the Fortunate Islands. It was by no\nmeans \u201cdes petite soufflets\u201d (\u201csome taps from time to time with\nher fingers\u201d) which the sprightly dame administered to the\nBarber\u2019s second brother (Night clxxi.), but sound and heavy\n\u201ccuffs\u201d on the nape; and the sixth brother (Night clxxx.) was not\n\u201caux l\u00e8vres fendues\u201d (\u201che of the hair-lips\u201d), for they had been\ncut off by the Badawi jealous of his fair wife. Abu al-Hasan\nwould not greet his beloved by saluting \u201cle tapis \u00e0 ses pieds:\u201d\nhe would kiss her hands and feet. Ha\u00efatalnefous (Hayat al-Nuf\u00fas,\nNight ccxxvi.) would not \u201cthrow cold water in the Princess\u2019s\nface:\u201d she would sprinkle it with eau-de-rose. \u201cCamaralzaman\u201d I.\naddresses his two abominable wives in language purely European\n(ccxxx.), \u201cet de la vie il ne s\u2019approcha d\u2019elles,\u201d missing one of\nthe fine touches of the tale which shows its hero a weak and\nviolent man, hasty and lacking the pundonor. \u201cLa belle\nPersienne,\u201d in the Tale of Nur al-Din, was no Persian; nor would\nher master address her, \u201cVenez \u00e7\u00e0, impertinente!\u201d (\u201ccome hither,\nimpertinence\u201d). In the story of Badr, one of the Comoro Islands\nbecomes \u201cL\u2019\u00eele de la Lune.\u201d \u201cDog\u201d and \u201cdog-son\u201d are not \u201cinjures\natroces et indignes d\u2019un grand roi:\u201d the greatest Eastern kings\nallow themselves far more energetic and significant language.\n\nFitnah[FN#219] is by no means \u201cForce de curs.\u201d Lastly the\nd\u00e9no\u00fbement of The Nights is widely different in French and in\nArabic; but that is probably not Galland\u2019s fault, as he never saw\nthe original, and indeed he deserves high praise for having\ninvented so pleasant and sympathetic a close, inferior only to\nthe Oriental device.[FN#220]\n\nGalland\u2019s fragment has a strange effect upon the Orientalist and\nthose who take the scholastic view, be it wide or narrow. De\nSacy does not hesitate to say that the work owes much to his\nfellow-countryman\u2019s hand; but I judge otherwise: it is necessary\nto dissociate the two works and to regard Galland\u2019s paraphrase,\nwhich contains only a quarter of The Thousand Nights and a Night,\nas a wholly different book. Its attempts to amplify beauties and\nto correct or conceal the defects and the grotesqueness of the\noriginal, absolutely suppress much of the local colour, clothing\nthe bare body in the best of Parisian suits. It ignores the\nrhymed prose and excludes the verse, rarely and very rarely\nrendering a few lines in a balanced style. It generally rejects\nthe proverbs, epigrams and moral reflections which form the pith\nand marrow of the book; and, worse still, it disdains those finer\ntouches of character which are often Shakespearean in their depth\nand delicacy, and which, applied to a race of familiar ways and\nthoughts, manners and customs, would have been the wonder and\ndelight of Europe. It shows only a single side of the gem that\nhas so many facets. By deference to public taste it was\ncompelled to expunge the often repulsive simplicity, the childish\nindecencies and the wild orgies of the original, contrasting with\nthe gorgeous tints, the elevated morality and the religious tone\nof passages which crowd upon them. We miss the odeur du sang\nwhich taints the parfums du harem; also the humouristic tale and\nthe Rabelaisian outbreak which relieve and throw out into strong\nrelief the splendour of Empire and the havoc of Time. Considered\nin this light it is a caput mortuum, a magnificent texture seen\non the wrong side; and it speaks volumes for the genius of the\nman who could recommend it in such blurred and caricatured\ncondition to readers throughout the civilised world. But those\nwho look only at Galland\u2019s picture, his effort to \u201ctransplant\ninto European gardens the magic flowers of Eastern fancy,\u201d still\ncompare his tales with the sudden prospect of magnificent\nmountains seen after a long desert-march: they arouse strange\nlongings and indescribable desires; their marvellous\nimaginativeness produces an insensible brightening of mind and an\nincrease of fancy-power, making one dream that behind them lies\nthe new and unseen, the strange and unexpected\u2014in fact, all the\nglamour of the unknown.\n\nThe Nights has been translated into every far-extending Eastern\ntongue, Persian, Turkish and Hindostani. The latter entitles\nthem Hik\u00e1y\u00e1t al-Jal\u00edlah or Noble Tales, and the translation was\nmade by Munshi Shams al-Din Ahmad for the use of the College of\nFort George in A.H. 1252 = 1836.[FN#221] All these versions are\ndirect from the Arabic: my search for a translation of Galland\ninto any Eastern tongue has hitherto been fruitless.\n\nI was assured by the late Bertholdy Seemann that the \u201clanguage of\nHoffmann and Heine\u201d contained a literal and complete translation\nof The Nights; but personal enquiries at Leipzig and elsewhere\nconvinced me that the work still remains to be done. The first\nattempt to improve upon Galland and to show the world what the\nwork really is was made by Dr. Max Habicht and was printed at\nBreslau (1824\u201325), in fifteen small square volumes.[FN#222] Thus\nit appeared before the \u201cTunis Manuscript\u201d[FN#223] of which it\npurports to be a translation. The German version is, if\npossible, more condemnable than the Arabic original. It lacks\nevery charm of style; it conscientiously shirks every difficulty;\nit abounds in the most extraordinary blunders and it is utterly\nuseless as a picture of manners or a book of reference. We can\nexplain its l\u00e2ches only by the theory that the eminent Professor\nleft the labour to his collaborateurs and did not take the\ntrouble to revise their careless work.\n\nThe next German translation was by Aulic Councillor J. von\nHammer-Purgstallt who, during his short stay at Cairo and\nConstantinople, turned into French the tales neglected by\nGalland. After some difference with M. Caussin (de Perceval) in\n1810, the Styrian Orientalist entrusted his MS. to Herr Cotta the\npublisher of Tubingen. Thus a German version appeared, the\ntranslation of a translation, at the hand of Professor\nZinserling,[FN#224] while the French version was unaccountably\nlost en route to London. Finally the \u201cContes in\u00e9dits,\u201d etc.,\nappeared in a French translation by G. S. Tr\u00e9butien (Paris,\nmdcccxxviii.). Von Hammer took liberties with the text which can\ncompare only with those of Lane: he abridged and retrenched till\nthe likeness in places entirely disappeared; he shirked some\ndifficult passages and he misexplained others. In fact the work\ndid no honour to the amiable and laborious historian of the\nTurks.\n\nThe only good German translation of The Nights is due to Dr.\nGustav Weil who, born on April 24, 1808, is still (1886)\nprofessing at Heidelburg.[FN#225] His originals (he tells us)\nwere the Breslau Edition, the Bulak text of Abd al-Rahman al-Safati\n and a MS. in the library of Saxe Gotha. The venerable\nsavant, who has rendered such service to Arabism, informs me that\nAug. Lewald\u2019s \u201cVorhalle\u201d (pp. i.-xv.)[FN#226] was written without\nhis knowledge. Dr. Weil neglects the division of days which\nenables him to introduce any number of tales: for instance,\nGalland\u2019s eleven occupy a large part of vol. iii. The Vorwort\nwants development, the notes, confined to a few words, are\ninadequate and verse is everywhere rendered by prose, the Saj\u2019a\nor assonance being wholly ignored. On the other hand the scholar\nshows himself by a correct translation, contrasting strongly with\nthose which preceded him, and by a strictly literal version, save\nwhere the treatment required to be modified in a book intended\nfor the public. Under such circumstances it cannot well be other\nthan longsome and monotonous reading.\n\nAlthough Spain and Italy have produced many and remarkable\nOrientalists, I cannot find that they have taken the trouble to\ntranslate The Nights for themselves: cheap and gaudy versions of\nGalland seem to have satisfied the public.[FN#227] Notes on the\nRomaic, Icelandic, Russian (?) and other versions, will be found\nin a future page.\n\nProfessor Galland has never been forgotten in France where,\namongst a host of editions, four have claims to\ndistinction;[FN#228] and his success did not fail to create a\nhost of imitators and to attract what De Sacy justly terms \u201cune\nprodigieuse importation de marchandise de contrabande.\u201d As early\nas 1823 Von Hammer numbered seven in France (Tr\u00e9butien, Pr\u00e9face\nxviii.) and during later years they have grown prodigiously. Mr.\nWilliam F. Kirby, who has made a special study of the subject,\nhas favoured me with detailed bibliographical notes on Galland\u2019s\nimitators which are printed in Appendix No. II.\n\n                             \u00a7 III.\n            THE MATTER AND THE MANNER OF THE NIGHTS.\n\n                        A.\u2014The Matter.\n\nReturning to my threefold distribution of this Prose Poem\n\n(Section \u00a7 I) into Fable, Fairy Tale and historical\n\nAnecdote[FN#229], let me proceed to consider these sections more\n\ncarefully.\n\n\nThe Apologue or Beast-fable, which apparently antedates all other\nsubjects in The Nights, has been called \u201cOne of the earliest\ncreations of the awakening consciousness of mankind.\u201d I should\nregard it, despite a monumental antiquity, as the offspring of a\ncomparatively civilised age, when a jealous despotism or a\npowerful oligarchy threw difficulties and dangers in the way of\nspeaking \u201cplain truths.\u201d A hint can be given and a friend or foe\ncan be lauded or abused as Belins the sheep or Isengrim the wolf\nwhen the Author is debarred the higher enjoyment of praising them\nor dispraising them by name. And, as the purposes of fables are\ntwofold\u2014\n\n          Duplex libelli dos est: quod risum movet,\n\n          Et quod prudenti vitam consilio monet\u2014\n\n\nThe speaking of brute beasts would give a piquancy and a\npleasantry to moral design as well as to social and political\nsatire.\n\nThe literary origin of the fable is not Buddhistic: we must\nespecially shun that \u201cIndo-Germanic\u201d school which goes to India\nfor its origins, when Pythagoras, Solon, Herodotus, Plato,\nAristotle and possibly Homer sat for instruction at the feet of\nthe Hir-seshtha, the learned grammarians of the pharaohnic court.\nNor was it \u00c6sopic, evidently \u00c6sop inherited the hoarded wealth of\nages. As Professor Lepsius taught us, \u201cIn the olden times within\nthe memory of man, we know only of one advanced culture; of only\none mode of writing, and of only one literary development, viz.\nthose of Egypt.\u201d The invention of an alphabet, as opposed to a\nsyllabary, unknown to Babylonia, to Assyria and to that extreme\nbourne of their civilising influence, China, would for ever fix\ntheir literature\u2014poetry, history and criticism,[FN#230] the\napologue and the anecdote. To mention no others The Lion and the\nMouse appears in a Leyden papyrus dating from B.C. 1200\u20131166 the\ndays of Rameses III. (Rhampsinitus) or Hak On, not as a rude and\nearly attempt, but in a finished form, postulating an ancient\norigin and illustrious ancestry. The dialogue also is brought to\nperfection in the discourse between the Jackal Koufi and the\nEthiopian Cat (Revue \u00c9gyptologique ivme. ann\u00e9e Part i.). Africa\ntherefore was the home of the Beast-fable not as Professor\nMahaffy thinks, because it was the chosen land of animal worship,\nwhere\n\nOppida tote canem venerantur nemo Dianam;[FN#231]\n\nbut simply because the Nile-land originated every form of\nliterature between Fabliau and Epos.\n\nFrom Kemi the Black-land it was but a step to Phoenicia,\nJud\u00e6a,[FN#232] Phrygia and Asia Minor, whence a ferry led over to\nGreece. Here the Apologue found its populariser in \u0391\u1f34\u03c3\u03c9\u03b4\u03c0\u03bf\u03c2,\n\u00c6sop, whose name, involved in myth, possibly connects with\n\u0391\u03b9\u03b8\u03af\u03bf\u03c8:\u2014 \u201c\u00c6sopus et Aithiops idem sonant\u201d says the sage. This\nwould show that the Hellenes preserved a legend of the land\nwhence the Beast-fable arose, and we may accept the fabulist\u2019s\n\u00e6ra as contemporary with Cr\u0153sus and Solon (B.C. 570,) about a\ncentury after Psammeticus (Psamethik 1st) threw Egypt open to the\nrestless Greek.[FN#233] From Africa too the Fable would in early\nages migrate eastwards and make for itself a new home in the\nsecond great focus of civilisation formed by the Tigris-Euphrates\nValley. The late Mr. George Smith found amongst the cuneiforms\nfragmentary Beast-fables, such as dialogues between the Ox and\nthe Horse, the Eagle and the Sun. In after centuries, when the\nconquests of Macedonian Alexander completed what Sesostris and\nSemiramis had begun, and mingled the manifold families of mankind\nby joining the eastern to the western world, the Orient became\nformally hellenised. Under the Seleucid\u00e6 and during the life of\nthe independent Bactrian Kingdom (B.C. 255\u2013125), Grecian art and\nscience, literature and even language overran the old Iranic\nreign and extended eastwards throughout northern India. Porus\nsent two embassies to Augustus in B.C. 19 and in one of them the\nherald Zarmanochagas (Shraman\u00e1ch\u00e1rya) of Bargosa, the modern\nBaroch in Guzerat, bore an epistle upon vellum written in Greek\n(Strabo xv. I section 78). \u201cVidetis gentes populosque mutasse\nsedes\u201d says Seneca (De Cons. ad Helv. c. vi.). \u201cQuid sibi volunt\nin mediis barbarorum regionibus Gr\u00e6c\u00e6 artes? Quid inter Indos\nPersasque Macedonicus sermo? Atheniensis in Asia turba est.\u201d\nUpper India, in the Macedonian days would have been mainly\nBuddhistic, possessing a rude alphabet borrowed from Egypt\nthrough Arabia and Phoenicia, but still in a low and barbarous\ncondition: her buildings were wooden and she lacked, as far as we\nknow, stone-architecture\u2014the main test of social development.\nBut the Bactrian Kingdom gave an impulse to her civilisation and\nthe result was classical opposed to vedic Sanskrit. From Persia\nGreek letters, extending southwards to Arabia, would find\nindigenous imitators and there \u00c6sop would be represented by the\nsundry sages who share the name Lokman.[FN#234] One of these was\nof servile condition, tailor, carpenter or shepherd; and a\n\u201cHabashi\u201d (\u00c6thiopian) meaning a negro slave with blubber lips and\nsplay feet, so far showing a superficial likeness to the \u00c6sop of\nhistory.\n\nThe \u00c6sopic fable, carried by the Hellenes to India, might have\nfallen in with some rude and fantastic barbarian of Buddhistic\n\u201cpersuasion\u201d and indigenous origin: so Reynard the Fox has its\nanalogue amongst the Kafirs and the V\u00e1i tribe of Mandengan\nnegroes in Liberia[FN#235] amongst whom one Doalu invented or\nrather borrowed a syllabarium. The modern Gypsies are said also\nto have beast-fables which have never been traced to a foreign\nsource (Leland). But I cannot accept the refinement of\ndifference which Professor Benfey, followed by Mr. Keith-Falconer,\ndiscovers between the \u00c6sopic and the Hindu apologue:\u2014\n\u201cIn the former animals are allowed to act as animals: the latter\nmakes them act as men in the form of animals.\u201d The essence of\nthe beast-fable is a reminiscence of Homo primigenius with\nerected ears and hairy hide, and its expression is to make the\nbrother brute behave, think and talk like him with the superadded\nexperience of ages. To early man the \u201clower animals,\u201d which are\nborn, live and die like himself, showing all the same affects and\ndisaffects, loves and hates, passions, prepossessions and\nprejudices, must have seemed quite human enough and on an equal\nlevel to become his substitutes. The savage, when he began to\nreflect, would regard the carnivor and the serpent with awe,\nwonder and dread; and would soon suspect the same mysterious\npotency in the brute as in himself: so the Malays still look upon\nthe Uran-utan, or Wood-man, as the possessor of superhuman\nwisdom. The hunter and the herdsman, who had few other\ncompanions, would presently explain the peculiar relations of\nanimals to themselves by material metamorphosis, the bodily\ntransformation of man to brute giving increased powers of working\nhim weal and woe. A more advanced stage would find the step easy\nto metempsychosis, the beast containing the Ego (alias soul) of\nthe human: such instinctive belief explains much in Hindu\nliterature, but it was not wanted at first by the Apologue.\n\nThis blending of blood, this racial baptism would produce a fine\nrobust progeny; and, after our second century,\n\u00c6gypto-Gr\u00e6co-Indian stories overran the civilised globe between\nRome and China. Tales have wings and fly farther than the jade\nhatchets of proto-historic days. And the result was a book which\nhas had more readers than any other except the Bible. Its\noriginal is unknown.[FN#236] The volume, which in Pehlevi became\nthe J\u00e1vid\u00e1n Khirad (\u201cWisdom of Ages\u201d) or the Testament of\nHoshang, that ancient guebre King, and in Sanskrit the\nPanchatantra (\u201cFive Chapters\u201d), is a recueil of apologues and\nanecdotes related by the learned Brahman, Vishnu Sharm\u00e1 for the\nbenefit of his pupils the sons of an Indian Rajah. The Hindu\noriginal has been adapted and translated into a number of\nlanguages; Arabic, Hebrew and Syriac, Greek and Latin, Persian\nand Turkish, under a host of names.[FN#237] Voltaire[FN#238]\nwisely remarks of this venerable production:\u2014Quand on fait\nr\u00e9flexion que presque toute la terre a \u00e9t\u00e9 enfatu\u00e9e de pareils\ncontes, et qu\u2019ils ont fait l\u2019education du genre humain, on trouve\nles fables de Pilpay, de Lokman,[FN#239] d\u2019\u00c9sope, bien\nraisonables. But methinks the sage of Ferney might have said far\nmore. These fables speak with the large utterance of early man;\nthey have also their own especial beauty\u2014the charms of well-preserved\n and time-honoured old age. There is in their wisdom a\nperfume of the past, homely and ancient-fashioned like a whiff of\npot pourri, wondrous soothing withal to olfactories agitated by\nthe patchoulis and jockey clubs of modern pretenders and petit-ma\u00eetres,\nwith their grey young heads and pert intelligence, the\nmotto of whose ignorance is \u201cConnu!\u201d Were a dose of its antique,\nmature experience adhibited to the Western before he visits the\nEast, those few who could digest it might escape the normal lot\nof being twisted round the fingers of every rogue they meet from\nDragoman to Rajah. And a quotation from them tells at once: it\nshows the quoter to be a man of education, not a \u201cJangal\u00ed,\u201d a\nsylvan or savage, as the Anglo-Indian official is habitually\ntermed by his more civilised \u201cfellow-subject.\u201d\n\nThe main difference between the classical apologue and the fable\nin The Nights is that while \u00c6sop and Gabrias write laconic tales\nwith a single event and a simple moral, the Arabian fables are\noften \u201clong-continued novelle involving a variety of events, each\ncharacterised by some social or political aspect, forming a\nnarrative highly interesting in itself, often exhibiting the most\nexquisite moral, and yet preserving, with rare ingenuity, the\npeculiar characteristics of the actors.\u201d[FN#240] And the\ndistinction between the ancient and the medi\u00e6val apologue,\nincluding the modern which, since \u201cReineke Fuchs,\u201d is mainly\nGerman, appears equally pronounced. The latter is humorous\nenough and rich in the wit which results from superficial\nincongruity: but it ignores the deep underlying bond which\nconnects man with beast. Again, the main secret of its success\nis the strain of pungent satire, especially in the Renardine\nCycle, which the people could apply to all unpopular \u201clordes and\nprelates, gostly and worldly.\u201d\n\nOur Recueil contains two distinct sets of apologues. [FN#241] The\nfirst (vol. iii.) consists of eleven, alternating with five\nanecdotes (Nights cxlvi.\u2014cliii.), following the lengthy and\nknightly romance of King Omar bin al Nu\u2019man and followed by the\nmelancholy love tale of Ali bin Bakk\u00e1r. The second series in\nvol. ix., consisting of eight fables, not including ten anecdotes\n(Nights cmi.\u2014cmxxiv.), is injected into the romance of King\nJali\u2019ad and Shimas mentioned by Al-Mas\u2019udi as independent of The\nNights. In both places the Beast-fables are introduced with some\nart and add variety to the subject-matter, obviating monotony\u2014\nthe deadly sin of such works\u2014and giving repose to the hearer or\nreader after a climax of excitement such as the murder of the\nWazirs. And even these are not allowed to pall upon the mental\npalate, being mingled with anecdotes and short tales, such as the\nHermits (iii. 125), with biographical or literary episodes,\nacroamata, table-talk and analects where humorous Rabelaisian\nanecdote finds a place; in fact the fabliau or novella. This\nstyle of composition may be as ancient as the apologues. We know\nthat it dates as far back as Rameses III., from the history of\nthe Two Brothers in the Orbigny papyrus,[FN#242] the prototype of\nYusuf and Zulaykha, the Koranic Joseph and Potiphar\u2019s wife. It\nis told with a charming na\u00efvet\u00e9 and such sharp touches of local\ncolour as, \u201cCome, let us make merry an hour and lie together! Let\ndown thy hair!\u201d\n\nSome of the apologues in The Nights are pointless enough, rien\nmoins qu\u2019amusants; but in the best specimens, such as the Wolf\nand the Fox[FN#243] (the wicked man and the wily man), both\ncharacters are carefully kept distinct and neither action nor\ndialogue ever flags. Again The Flea and the Mouse (iii. 151), of\na type familiar to students of the Pilpay cycle, must strike the\nhome-reader as peculiarly quaint.\n\nNext in date to the Apologue comes the Fairy Tale proper, where\nthe natural universe is supplemented by one of purely imaginative\nexistence. \u201cAs the active world is inferior to the rational\nsoul,\u201d says Bacon with his normal sound sense, \u201cso Fiction gives\nto Mankind what History denies and in some measure satisfies the\nMind with Shadows when it cannot enjoy the Substance. And as\nreal History gives us not the success of things according to the\ndeserts of vice and virtue, Fiction corrects it and presents us\nwith the fates and fortunes of persons rewarded and punished\naccording to merit.\u201d But I would say still more. History paints\nor attempts to paint life as it is, a mighty maze with or without\na plan: Fiction shows or would show us life as it should be,\nwisely ordered and laid down on fixed lines. Thus Fiction is not\nthe mere handmaid of History: she has a household of her own and\nshe claims to be the triumph of Art which, as G\u00f6ethe remarked, is\n\u201cArt because it is not Nature.\u201d Fancy, la folle du logis, is\n\u201cthat kind and gentle portress who holds the gate of Hope wide\nopen, in opposition to Reason, the surly and scrupulous\nguard.\u201d[FN#244] As Palmerin of England says and says well, \u201cFor\nthat the report of noble deeds doth urge the courageous mind to\nequal those who bear most commendation of their approved\nvaliancy; this is the fair fruit of Imagination and of ancient\nhistories.\u201d And, last but not least, the faculty of Fancy takes\ncount of the cravings of man\u2019s nature for the marvellous, the\nimpossible, and of his higher aspirations for the Ideal, the\nPerfect: she realises the wild dreams and visions of his generous\nyouth and portrays for him a portion of that \u201cother and better\nworld,\u201d with whose expectation he would console his age.\n\nThe imaginative varnish of The Nights serves admirably as a foil\nto the absolute realism of the picture in general. We enjoy\nbeing carried away from trivial and commonplace characters,\nscenes and incidents; from the matter of fact surroundings of a\nwork-a-day world, a life of eating and drinking, sleeping and\nwaking, fighting and loving, into a society and a mise-en-sc\u00e8ne\nwhich we suspect can exist and which we know does not. Every man\nat some turn or term of his life has longed for supernatural\npowers and a glimpse of Wonderland. Here he is in the midst of\nit. Here he sees mighty spirits summoned to work the human\nmite\u2019s will, however whimsical, who can transport him in an eye-twinkling\n whithersoever he wishes; who can ruin cities and build\npalaces of gold and silver, gems and jacinths; who can serve up\ndelicate viands and delicious drinks in priceless chargers and\nimpossible cups and bring the choicest fruits from farthest\nOrient: here he finds magas and magicians who can make kings of\nhis friends, slay armies of his foes and bring any number of\nbeloveds to his arms. And from this outraging probability and\nout-stripping possibility arises not a little of that strange\nfascination exercised for nearly two centuries upon the life and\nliterature of Europe by The Nights, even in their mutilated and\ngarbled form. The reader surrenders himself to the spell,\nfeeling almost inclined to enquire \u201cAnd why may it not be\ntrue?\u201d[FN#245] His brain is dazed and dazzled by the splendours\nwhich flash before it, by the sudden procession of Jinns and\nJinniyahs, demons and fairies, some hideous, others\npreternaturally beautiful; by good wizards and evil sorcerers,\nwhose powers are unlimited for weal and for woe; by mermen and\nmermaids, flying horses, talking animals, and reasoning\nelephants; by magic rings and their slaves and by talismanic\ncouches which rival the carpet of Solomon. Hence, as one\nremarks, these Fairy Tales have pleased and still continue to\nplease almost all ages, all ranks and all different capacities.\n\nDr. Hawkesworth[FN#246] observes that these Fairy Tales find\nfavour \u201cbecause even their machinery, wild and wonderful as it\nis, has its laws; and the magicians and enchanters perform\nnothing but what was naturally to be expected from such beings,\nafter we had once granted them existence.\u201d Mr. Heron \u201crather\nsupposes the very contrary is the truth of the fact. It is\nsurely the strangeness, the unknown nature, the anomalous\ncharacter of the supernatural agents here employed, that makes\nthem to operate so powerfully on our hopes, fears, curiosities,\nsympathies, and, in short, on all the feelings of our hearts. We\nsee men and women, who possess qualities to recommend them to our\nfavour, subjected to the influence of beings, whose good or ill\nwill, power or weakness, attention or neglect, are regulated by\nmotives and circumstances which we cannot comprehend: and hence,\nwe naturally tremble for their fate, with the same anxious\nconcern, as we should for a friend wandering, in a dark night,\namidst torrents and precipices; or preparing to land on a strange\nisland, while he knew not whether he should be received, on the\nshore, by cannibals waiting to tear him piecemeal, and devour\nhim, or by gentle beings, disposed to cherish him with fond\nhospitality.\u201d Both writers have expressed themselves well, but\nmeseems each has secured, as often happens, a fragment of the\ntruth and holds it to be the whole Truth. Granted that such\nspiritual creatures as Jinns walk the earth, we are pleased to\nfind them so very human, as wise and as foolish in word and deed\nas ourselves: similarly we admire in a landscape natural forms\nlike those of Staffa or the Palisades which favour the works of\narchitecture. Again, supposing such preternaturalisms to be\naround and amongst us, the wilder and more capricious they prove,\nthe more our attention is excited and our forecasts are baffled\nto be set right in the end. But this is not all. The grand\nsource of pleasure in Fairy Tales is the natural desire to learn\nmore of the Wonderland which is known to many as a word and\nnothing more, like Central Africa before the last half century:\nthus the interest is that of the \u201cPersonal Narrative\u201d of a grand\nexploration to one who delights in travels. The pleasure must be\ngreatest where faith is strongest; for instance amongst\nimaginative races like the Kelts and especially Orientals, who\nimbibe supernaturalism with their mother\u2019s milk. \u201cI am\npersuaded,\u201d writes Mr. Bayle St. John,[FN#247] \u201cthat the great\nscheme of preternatural energy, so fully developed in The\nThousand and One Nights, is believed in by the majority of the\ninhabitants of all the religious professions both in Syria and\nEgypt.\u201d He might have added \u201cby every reasoning being from\nprince to peasant, from Mullah to Badawi, between Marocco and\nOuter Ind.\u201d\n\nThe Fairy Tale in The Nights is wholly and purely Persian. The\ngifted Iranian race, physically the noblest and the most\nbeautiful of all known to me, has exercised upon the world-history\n an amount of influence which has not yet been fully\nrecognised. It repeated for Babylonian art and literature what\nGreece had done for Egyptian, whose dominant idea was that of\nworking for eternity a              . Hellas and Iran\ninstinctively chose as their characteristic the idea of Beauty,\nrejecting all that was exaggerated and grotesque; and they made\nthe sphere of Art and Fancy as real as the world of Nature and\nFact. The innovation was hailed by the Hebrews. The so-called\nBooks of Moses deliberately and ostentatiously ignored the future\nstate of rewards and punishments, the other world which ruled the\nlife of the Egyptian in this world: the lawgiver, whoever he may\nhave been, Osarsiph or Moshe, apparently held the tenet unworthy\nof a race whose career he was directing to conquest and isolation\nin dominion. But the Jews, removed to Mesopotamia, the second\ncradle of the creeds, presently caught the infection of their\nAsiatic media; superadded Babylonian legend to Egyptian myth;\nstultified The Law by supplementing it with the \u201cabsurdities of\nforeign fable\u201d and ended, as the Talmud proves, with becoming the\nmost wildly superstitious and \u201cother worldly\u201d of mankind.\n\nThe same change befel Al-Islam. The whole of its supernaturalism\nis borrowed bodily from Persia, which had \u201cimparadised Earth by\nmaking it the abode of angels.\u201d Mohammed, a great and commanding\ngenius, blighted and narrowed by surroundings and circumstances\nto something little higher than a Covenanter or a Puritan,\ndeclared to his followers,\n\n\u201cI am sent to \u2019stablish the manners and customs;\u201d\n\nand his deficiency of imagination made him dislike everything but\n\u201cwomen, perfumes, and prayers,\u201d with an especial aversion to\nmusic and poetry, plastic art and fiction. Yet his system,\nunlike that of Moses, demanded thaumaturgy and metaphysical\nentities, and these he perforce borrowed from the Jews who had\nborrowed them from the Babylonians: his soul and spirit, his\nangels and devils, his cosmogony, his heavens and hells, even the\nBridge over the Great Depth are all either Talmudic or Iranian.\nBut there he stopped and would have stopped others. His enemies\namong the Koraysh were in the habit of reciting certain Persian\nfabliaux and of extolling them as superior to the silly and\nequally fictitious stories of the \u201cGlorious Koran.\u201d The leader\nof these scoffers was one Nazr ibn H\u00e1ris who, taken prisoner\nafter the Battle of Bedr, was incontinently decapitated, by\napostolic command, for what appears to be a natural and sensible\npreference. It was the same furious fanaticism and one-idea\u2019d\nintolerance which made Caliph Omar destroy all he could find of\nthe Alexandrian Library and prescribe burning for the Holy Books\nof the Persian Guebres. And the taint still lingers in Al-Islam:\nit will be said of a pious man, \u201cHe always studies the Koran, the\nTraditions and other books of Law and Religion; and he never\nreads poems nor listens to music or to stories.\u201d\n\nMohammed left a dispensation or rather a reformation so arid,\njejune and material that it promised little more than the \u201cLaw of\nMoses,\u201d before this was vivified and racially baptised by\nMesopotamian and Persic influences. But human nature was\nstronger than the Prophet and, thus outraged, took speedy and\nabsolute revenge. Before the first century had elapsed, orthodox\nAl-Islam was startled by the rise of Tasawwuf or Sufyism[FN#248]\na revival of classic Platonism and Christian Gnosticism, with a\nmingling of modern Hylozoism; which, quickened by the glowing\nimagination of the East, speedily formed itself into a creed the\nmost poetical and impractical, the most spiritual and the most\ntranscendental ever invented; satisfying all man\u2019s hunger for\n\u201cbelief\u201d which, if placed upon a solid basis of fact and proof,\nwould forthright cease to be belief.\n\nI will take from The Nights, as a specimen of the true Persian\nromance, \u201cThe Queen of the Serpents\u201d (vol. v. 298), the subject\nof Lane\u2019s Carlylean denunciation. The first gorgeous picture is\nthe Session of the Snakes which, like their Indian congeners the\nN\u00e1ga kings and queens, have human heads and reptile bodies, an\nEgyptian myth that engendered the \u201cold serpent\u201d of Genesis. The\nSult\u00e1nah welcomes H\u00e1sib Kar\u00edm al-D\u00edn, the hapless lad who had\nbeen left in a cavern to die by the greedy woodcutters; and, in\norder to tell him her tale, introduces the \u201cAdventures of\nBul\u00fakiy\u00e1\u201d: the latter is an Israelite converted by editor and\nscribe to Mohammedanism; but we can detect under his assumed\nfaith the older creed. Solomon is not buried by authentic\nhistory \u201cbeyond the Seven (mystic) Seas,\u201d but at Jerusalem or\nTiberias; and his seal-ring suggests the J\u00e1m-i-Jam, the crystal\ncup of the great King Jamsh\u00edd. The descent of the Archangel\nGabriel, so familiar to Al-Islam, is the manifestation of Bahman,\nthe First Intelligence, the mightiest of the Angels who enabled\nZarathustra-Zoroaster to walk like Bulukiya over the D\u00e1lat\u00ed or\nCaspian Sea. [FN#249] Amongst the sights shown to Bulukiya, as he\ntraverses the Seven Oceans, is a battle royal between the\nbelieving and the unbelieving Jinns, true Magian dualism, the\neternal duello of the Two Roots or antagonistic Principles, Good\nand Evil, Hormuzd and Ahriman, which Milton has debased into a\ncommon-place modern combat fought also with cannon. Sakhr the\nJinni is Eshem chief of the Divs, and Kaf, the encircling\nmountain, is a later edition of Persian Alborz. So in the Mantak\nal-Tayr (Colloquy of the Flyers) the Birds, emblems of souls,\nseeking the presence of the gigantic feathered biped Simurgh,\ntheir god, traverse seven Seas (according to others seven Wadys)\nof Search, of Love, of Knowledge, of Competence, of Unity, of\nStupefaction, and of Altruism (i.e. annihilation of self), the\nseveral stages of contemplative life. At last, standing upon the\nmysterious island of the Simurgh and \u201ccasting a clandestine\nglance at him they saw thirty birds[FN#250] in him; and when they\nturned their eyes to themselves the thirty birds seemed one\nSimurgh: they saw in themselves the entire Simurgh; they saw in\nthe Simurgh the thirty birds entirely.\u201d Therefore they arrived\nat the solution of the problem \u201cWe and Thou;\u201d that is, the\nidentity of God and Man; they were for ever annihilated in the\nSimurgh and the shade vanished in the sun (Ibid. iii. 250). The\nwild ideas concerning Khal\u00edt and Mal\u00edt (vol. v. 319) are again\nGuebre. \u201cFrom the seed of Kayomars (the androgyne, like pre-Adamite\n man) sprang a tree shaped like two human beings and\nthence proceeded Meshia and Meshianah, first man and woman,\nprogenitors of mankind;\u201d who, though created for \u201cSh\u00eddist\u00e1n,\nLight-land,\u201d were seduced by Ahriman. This \u201ctwo-man-tree\u201d is\nevidently the duality of Physis and Anti-physis, Nature and her\ncounterpart, the battle between Mihr, Izad or Mithra with his\nSurush and Feristeh (Seraphs and Angels) against the Divs who are\nthe children of Time led by the arch demon-Eshem. Thus when\nHormuzd created the planets, the dog, and all useful animals and\nplants, Ahriman produced the comets, the wolf, noxious beasts and\npoisonous growths. The Hindus represent the same metaphysical\nidea by Bramh\u00e1 the Creator and Visva-karma, the Anti-creator,[FN#251\n] miscalled by Europeans Vulcan: the former\nfashions a horse and a bull and the latter caricatures them with\nan ass and a buffalo,\u2014evolution turned topsy turvy. After\nseeing nine angels and obtaining an explanation of the Seven\nStages of Earth which is supported by the Gav-i-Zam\u00edn, the\nenergy, symbolised by a bull, implanted by the Creator in the\nmundane sphere, Bulukiya meets the four Archangels, to wit\nGabriel who is the Persian Raw\u00e1nbakhsh or Life-giver; Michael or\nBeshter, Raphael or Israfil alias Ardibihisht, and Azazel or\nAzrail who is Dum\u00e1 or Mordad, the Death-giver; and the four are\nabout to attack the Dragon, that is, the demons hostile to\nmankind who were driven behind Alborz-Kaf by Tahmuras the ancient\nPersian king. Bulukiya then recites an episode within an\nepisode, the \u201cStory of J\u00e1nsh\u00e1h,\u201d itself a Persian name and\naccompanied by two others (vol. v. 329), the mise-en-sc\u00e8ne being\nKabul and the King of Khorasan appearing in the proem. Janshah,\nthe young Prince, no sooner comes to man\u2019s estate than he loses\nhimself out hunting and falls in with cannibals whose bodies\ndivide longitudinally, each moiety going its own way: these are\nthe Shikk (split ones) which the Arabs borrowed from the Persian\nN\u00edm-chihrah or Half-faces. They escape to the Ape-island whose\ndenizens are human in intelligence and speak articulately, as the\nuniversal East believes they can: these Simiads are at chronic\nwar with the Ants, alluding to some obscure myth which gave rise\nto the gold-diggers of Herodotus and other classics, \u201cemmets in\nsize somewhat less than dogs but bigger than foxes.\u201d[FN#252] The\nepisode then falls into the banalities of Oriental folk-lore.\nJanshah, passing the Sabbation river and reaching the Jews\u2019 city,\nis persuaded to be sewn up in a skin and is carried in the normal\nway to the top of the Mountain of Gems where he makes\nacquaintance with Shaykh Nasr, Lord of the Birds: he enters the\nusual forbidden room; falls in love with the pattern Swan-maiden;\nwins her by the popular process; loses her and recovers her\nthrough the Monk Yaghm\u00fas, whose name, like that of King Teghm\u00fas,\nis a burlesque of the Greek; and, finally, when she is killed by\na shark, determines to mourn her loss till the end of his days.\nHaving heard this story Bulukiya quits him; and, resolving to\nregain his natal land, falls in with Khizr; and the Green\nProphet, who was Wazir to Kay Kobad (vith century B. C.) and was\nconnected with Macedonian Alexander (!) enables him to win his\nwish. The rest of the tale calls for no comment.\n\nThirdly and lastly we have the histories, historical stories and\nthe \u201cAna\u201d of great men in which Easterns as well as Westerns\ndelight: the gravest writers do not disdain to relieve the\ndullness of chronicles and annals by means of such discussions,\nhumorous or pathetic, moral or grossly indecent. The dates must\ngreatly vary: some of the anecdotes relating to the early Caliphs\nappear almost contemporary; others, like Ali of Cairo and Abu al-Shamat,\nmay be as late as the Ottoman Conquest of Egypt\n(sixteenth century). All are distinctly Sunnite and show fierce\nanimus against the Shi\u2019ah heretics, suggesting that they were\nwritten after the destruction of the Fatimite dynasty (twelfth\ncentury) by Salah al-Din (Saladin the Kurd) one of the latest\nhistorical personages and the last king named in The Nights.\n[FN#253] These anecdotes are so often connected with what a\nlearned Frenchman terms the \u201cregne f\u00e9erique de Haroun er-R\u00e9schid,\u201d[FN#254\n] that the Great Caliph becomes the hero of this\nportion of The Nights. Aaron the Orthodox was the central figure\nof the most splendid empire the world had seen, the Viceregent of\nAllah combining the powers of C\u00e6sar and Pope, and wielding them\nright worthily according to the general voice of historians. To\nquote a few: Ali bin Talib al-Khor\u00e1s\u00e1ni described him, in A.D.\n934, a century and-a-half after his death when flattery would be\ntongue-tied, as, \u201cone devoted to war and pilgrimage, whose bounty\nembraced the folk at large.\u201d Sa\u2019adi (ob. A.D. 1291) tells a tale\nhighly favourable to him in the \u201cGulistan\u201d (lib. i. 36). Fakhr\nal-Din[FN#255] (xivth century) lauds his merits, eloquence,\nscience and generosity; and Al-Siyuti (nat. A.D. 1445) asserts\n\u201cHe was one of the most distinguished of Caliphs and the most\nillustrious of the Princes of the Earth\u201d (p. 290). The Shaykh\nal-Nafz\u00e1wi[FN#256] (sixteenth century) in his Rauz al-\u00c1tir f\u00ed\nNaz\u00e1h al-Kh\u00e1tir = Scented Garden-site for Heart-delight, calls\nHarun (chapt. vii.) the \u201cMaster of munificence and bounty, the\nbest of the generous.\u201d And even the latest writers have not\nceased to praise him. Says Al\u00ed Az\u00edz Efendi the Cretan, in the\nStory of Jew\u00e1d[FN#257] (p. 81), \u201cHarun was the most bounteous,\nillustrious and upright of the Abbaside Caliphs.\u201d\n\nThe fifth Abbaside was fair and handsome, of noble and majestic\npresence, a sportsman and an athlete who delighted in polo and\narchery. He showed sound sense and true wisdom in his speech to\nthe grammarian-poet Al-Asma\u2019\u00ee, who had undertaken to teach him:\u2014\n\u201cNe m\u2019enseignez jamais en public, et ne vous empressez pas trop\nde me donner des avis en particulier. Attendez ordinairement que\nje vous interroge, et contentez vous de me donner une response\npr\u00e9cise \u00e0 ce que je vous demanderai, sans y rien ajouter de\nsuperflu. Gardez vous surtout de vouloir me pr\u00e9occuper pour vous\nattirer ma creance, et pour vous donner de l\u2019autorit\u00e9. Ne vous\netendez jamais trop en long sur les histoires et les traditions\nque vous me raconterez, si je ne vous en donne la permission.\nLorsque vous verrai que je m\u2019eloignerai de l\u2019\u00e9quit\u00e9 dans mes\njugements, ramenez-moi avec douceur, sans user de paroles\nf\u00e2cheuses ni de r\u00e9primandes. Enseignez-moi principalement les\nchoses qui sont les plus necessaires pour les dis cours que je\ndois faire en public, dans les mosqu\u00e9es et ailleurs; et ne parlez\npoint en termes obscurs, ou myst\u00e9rieux, ni avec des paroles trop\nrecherch\u00e9es.\u201d[FN#258]\n\nHe became well read in science and letters, especially history\nand tradition, for \u201chis understanding was as the understanding of\nthe learned;\u201d and, like all educated Arabs of his day, he was a\nconnoisseur of poetry which at times he improvised with success.\n[FN#259] He made the pilgrimage every alternate year and\nsometimes on foot, while \u201chis military expeditions almost\nequalled his pilgrimages.\u201d Day after day during his Caliphate he\nprayed a hundred \u201cbows,\u201d never neglecting them, save for some\nespecial reason, till his death; and he used to give from his\nprivy purse alms to the extent of a hundred dirhams per diem. He\ndelighted in panegyry and liberally rewarded its experts, one of\nwhom, Abd al-Samm\u00e1k the Preacher, fairly said of him, \u201cThy\nhumility in thy greatness is nobler than thy greatness.\u201d \u201cNo\nCaliph,\u201d says Al-Niftawayh, \u201chad been so profusely liberal to\npoets, lawyers and divines, although as the years advanced he\nwept over his extravagance amongst other sins.\u201d There was\nvigorous manliness in his answer to the Grecian Emperor who had\nsent him an insulting missive:\u2014\u201cIn the name of Allah! From the\nCommander of the Faithful Harun al-Rashid, to Nicephorus the\nRoman dog. I have read thy writ, O son of a miscreant mother!\nThou shalt not hear, thou shalt see my reply.\u201d Nor did he cease\nto make the Byzantine feel the weight of his arm till he\n\u201cnakh\u2019d\u201d[FN#260] his camel in the imperial Court-yard; and this\nwas only one instance of his indomitable energy and hatred of the\nInfidel. Yet, if the West is to be believed, he forgot his\nfanaticism in his diplomatic dealings and courteous intercourse\nwith Carolus Magnus.[FN#261] Finally, his civilised and well\nregulated rule contrasted as strongly with the barbarity and\nturbulence of occidental Christendom, as the splendid Court and\nthe luxurious life of Baghdad and its carpets and hangings\ndevanced the quasi-savagery of London and Paris whose palatial\nhalls were spread with rushes.\n\nThe great Caliph ruled twenty-three years and a few months (A.H.\n170\u2013193 = A.D. 786\u2013808); and, as his youth was chequered and his\nreign was glorious, so was his end obscure.[FN#262] After a\nvision foreshadowing his death,[FN#263] which happened, as\nbecomes a good Moslem, during a military expedition to Khorasan,\nhe ordered his grave to be dug and himself to be carried to it in\na covered litter: when sighting the fosse he exclaimed, \u201cO son of\nman thou art come to this!\u201d Then he commanded himself to be set\ndown and a perfection of the Koran to be made over him in the\nlitter on the edge of the grave. He was buried (\u00e6t. forty-five)\nat San\u00e1b\u00e1d, a village near T\u00fas.\n\nAaron the Orthodox appears in The Nights as a headstrong and\nviolent autocrat, a right royal figure according to the Moslem\nideas of his day. But his career shows that he was not more\ntyrannical or more sanguinary than the normal despot of the East,\nor the contemporary Kings of the West: in most points, indeed, he\nwas far superior to the historic misrulers who have afflicted the\nworld from Spain to furthest China. But a single great crime, a\ntragedy whose details are almost incredibly horrible, marks his\nreign with the stain of infamy, with a blot of blood never to be\nwashed away. This tale, \u201cfull of the waters of the eye,\u201d as\nFirdausi sings, is the massacre of the Barmecides; a story which\nhas often been told and which cannot here be passed over in\nsilence. The ancient and noble Iranian house, belonging to the\n\u201cEbn\u00e1\u201d or Arabised Persians, had long served the Ommiades till,\nearly in our eighth century, Kh\u00e1lid bin Bermek,[FN#264] the\nchief, entered the service of the first Abbaside and became Wazir\nand Intendant of Finance to Al-Saffah. The most remarkable and\ndistinguished of the family, he was in office when Al-Mansur\ntransferred the capital from Damascus, the headquarters of the\nhated Ommiades, to Baghdad, built ad hoc. After securing the\nhighest character in history by his personal gifts and public\nservices, he was succeeded by his son and heir Y\u00e1hy\u00e1 (John), a\nstatesman famed from early youth for prudence and profound\nintelligence, liberality and nobility of soul.[FN#265] He was\ncharged by the Caliph Al-Mahdi with the education of his son\nHarun, hence the latter was accustomed to call him father; and,\nuntil the assassination of the fantastic tyrant Al-H\u00e1di, who\nproposed to make his own child Caliph, he had no little\ndifficulty in preserving the youth from death in prison. The\nOrthodox, once seated firmly on the throne, appointed Y\u00e1hy\u00e1 his\nGrand Wazir. This great administrator had four sons, Al-Fazl,\nJa\u2019afar, Mohammed, and Musa,[FN#266] in whose time the house of\nBermek rose to that height from which decline and fall are, in\nthe East, well nigh certain and immediate. Al-Fazl was a foster-brother\n of Harun, an exchange of suckling infants having taken\nplace between the two mothers for the usual object, a tightening\nof the ties of intimacy: he was a man of exceptional mind, but he\nlacked the charm of temper and manner which characterised\nJa\u2019afar.\n\nThe poets and rhetoricians have been profuse in their praises of\nthe cadet who appears in The Nights as an adviser of calm sound\nsense, an intercessor and a peace-maker, and even more remarkable\nthan the rest of his family for an almost incredible magnanimity\nand generosity\u2014une g\u00e9n\u00e9rosit\u00e9 effrayante. Mohammed was famed\nfor exalted views and nobility of sentiment and Musa for bravery\nand energy: of both it was justly said, \u201cThey did good and harmed\nnot.\u201d[FN#267]\n\nFor ten years (not including an interval of seven) from the time\nof Al-Rashid\u2019s accession (A.D. 786) to the date of their fall,\n(A.D. 803), Yahya and his sons, Al-Fazl and Ja\u2019afar, were\nvirtually rulers of the great heterogeneous empire, which\nextended from Mauritania to Tartary, and they did notable service\nin arresting its disruption. Their downfall came sudden and\nterrible like \u201ca thunderbolt from the blue.\u201d As the Caliph and\nJa\u2019afar were halting in Al-\u2019Umr (the convent) near Anb\u00e1r-town on\nthe Euphrates, after a convivial evening spent in different\npavilions, Harun during the dead of the night called up his page\nY\u00e1sir al-Rikhlah[FN#268] and bade him bring Ja\u2019afar\u2019s head. The\nmessenger found Ja\u2019afar still carousing with the blind poet Ab\u00fa\nZakk\u00e1r and the Christian physician Gabriel ibn Bakhtiash\u00fa, and\nwas persuaded to return to the Caliph and report his death; the\nWazir adding, \u201cAn he express regret I shall owe thee my life;\nand, if not, whatso Allah will be done.\u201d Ja\u2019afar followed to\nlisten and heard only the Caliph exclaim \u201cO sucker of thy\nmother\u2019s clitoris, if thou answer me another word, I will send\nthee before him!\u201d whereupon he at once bandaged his own eyes and\nreceived the fatal blow. Al-Asma\u2019\u00ed, who was summoned to the\npresence shortly after, recounts that when the head was brought\nto Harun he gazed at it, and summoning two witnesses commanded\nthem to decapitate Yasir, crying, \u201cI cannot bear to look upon the\nslayer of Ja\u2019afar!\u201d His vengeance did not cease with the death:\nhe ordered the head to be gibbetted at one end and the trunk at\nthe other abutment of the Tigris bridge where the corpses of the\nvilest malefactors used to be exposed; and, some months\nafterwards, he insulted the remains by having them burned\u2014the\nlast and worst indignity which can be offered to a Moslem. There\nare indeed pity and terror in the difference between two such\nitems in the Treasury-accounts as these: \u201cFour hundred thousand\ndinars (\u00a3200,000) to a robe of honour for the Wazir Ja\u2019afar bin\nYahya;\u201d and, \u201cTen k\u00edr\u00e1t, (5 shill.) to naphtha and reeds for\nburning the body of Ja\u2019afar the Barmecide.\u201d\n\nMeanwhile Yahya and Al-Fazl, seized by the Caliph Harun\u2019s command\nat Baghdad, were significantly cast into the prison \u201cHabs al-Zan\u00e1dikah\u201d\u2014of\n the Guebres\u2014and their immense wealth which, some\nopine, hastened their downfall, was confiscated. According to\nthe historian, Al-Tabari, who, however, is not supported by all\nthe annalists, the whole Barmecide family, men, women, and\nchildren, numbering over a thousand, were slaughtered with only\nthree exceptions; Yahya, his brother Mohammed, and his son Al-Fazl.\n The Caliph\u2019s foster-father, who lived to the age of\nseventy-four, was allowed to die in jail (A.H. 805) after two\nyears\u2019 imprisonment at Rukkah. Al-Fazl, after having been\ntortured with two hundred blows in order to make him produce\nconcealed property, survived his father three years and died in\nNov. A.H. 808, some four months before his terrible foster-brother.\n A pathetic tale is told of the son warming water for\nthe old man\u2019s use by pressing the copper ewer to his stomach.\n\nThe motives of this terrible massacre are variously recounted,\nbut no sufficient explanation has yet been, or possibly ever will\nbe, given. The popular idea is embodied in The Nights. [FN#269]\nHarun, wishing Ja\u2019afar to be his companion even in the Harem, had\nwedded him, pro form\u00e2, to his eldest sister Abb\u00e1sah, \u201cthe\nloveliest woman of her day,\u201d and brilliant in mind as in body;\nbut he had expressly said \u201cI will marry thee to her, that it may\nbe lawful for thee to look upon her but thou shalt not touch\nher.\u201d Ja\u2019afar bound himself by a solemn oath; but his mother\nAtt\u00e1bah was mad enough to deceive him in his cups and the result\nwas a boy (Ibn Khallikan) or, according to others, twins. The\nissue was sent under the charge of a confidential eunuch and a\nslave-girl to Meccah for concealment; but the secret was divulged\nto Zubaydah who had her own reasons for hating husband and wife\nand cherished an especial grievance against Yahya.[FN#270] Thence\nit soon found its way to head-quarters. Harun\u2019s treatment of\nAbb\u00e1sah supports the general conviction: according to the most\ncredible accounts she and her child were buried alive in a pit\nunder the floor of her apartment.\n\nBut, possibly, Ja\u2019afar\u2019s perjury was only \u201cthe last straw.\u201d\nAlready Al-Fazl bin Rab\u00ee\u2019a, the deadliest enemy of the\nBarmecides, had been entrusted (A.D. 786) with the Wazirate which\nhe kept seven years. Ja\u2019afar had also acted generously but\nimprudently in abetting the escape of Yahya bin Abdillah, Sayyid\nand Alide, for whom the Caliph had commanded confinement in a\nclose dark dungeon: when charged with disobedience the Wazir had\nmade full confession and Harun had (they say) exclaimed, \u201cThou\nhast done well!\u201d but was heard to mutter, \u201cAllah slay me an I\nslay thee not.\u201d[FN#271] The great house seems at times to have\nabused its powers by being too peremptory with Harun and\nZubaydah, especially in money matters;[FN#272] and its very\ngreatness would have created for it many and powerful enemies and\ndetractors who plied the Caliph with anonymous verse and prose.\nNor was it forgotten that, before the spread of Al-Islam, they\nhad presided over the Naubeh\u00e1r or Pyr\u00e6thrum of Balkh; and Harun\nis said to have remarked anent Yahya, \u201cThe zeal for magianism,\nrooted in his heart, induces him to save all the monuments\nconnected with his faith.\u201d[FN#273] Hence the charge that they\nwere \u201cZan\u00e1dakah,\u201d a term properly applied to those who study the\nZend scripture, but popularly meaning Mundanists, Positivists,\nReprobates, Atheists; and it may be noted that, immediately after\nal-Rashid\u2019s death, violent religious troubles broke out in\nBaghdad. Ibn Khallikan[FN#274] quotes Sa\u2019id ibn Salim, a\nwell-known grammarian and traditionist who philosophically\nremarked, \u201cOf a truth the Barmecides did nothing to deserve Al-Rashid\u2019s\n severity, but the day (of their power and prosperity)\nhad been long and whatso endureth long waxeth longsome.\u201d Fakhr\nal-Din says (p. 27), \u201cOn attribue encore leur ruine aux mani\u00e8res\nfi\u00e8res et orgueilleuses de Djafar (Ja\u2019afar) et de Fadhl (Al-Fazl\n), mani\u00e8res que les rois ne sauroient supporter.\u201d According\nto Ibn Badr\u00fan, the poet, when the Caliph\u2019s sister\n\u2019Olayyah[FN#275] asked him, \u201cO my lord, I have not seen thee\nenjoy one happy day since putting Ja\u2019afar to death: wherefore\ndidst thou slay him?\u201d he answered, \u201cMy dear life, an I thought\nthat my shirt knew the reason I would rend it in pieces!\u201d I\ntherefore hold with Al Mas\u2019udi,\n\n\u201cAs regards the intimate cause (of the catastrophe) it is unknown\nand Allah is Omniscient.\u201d\n\nAaron the Orthodox appears sincerely to have repented his\nenormous crime. From that date he never enjoyed refreshing\nsleep: he would have given his whole realm to recall Ja\u2019afar to\nlife; and, if any spoke slightingly of the Barmecides in his\npresence, he would exclaim, \u201cGod damn your fathers! Cease to\nblame them or fill the void they have left.\u201d And he had ample\nreason to mourn the loss. After the extermination of the wise\nand enlightened family, the affairs of the Caliphate never\nprospered: Fazl bin Rab\u00ed\u2019a, though a man of intelligence and\ndevoted to letters, proved a poor substitute for Yahya and\nJa\u2019afar; and the Caliph is reported to have applied to him the\ncouplet:\u2014\n\nNo sire to your sire,[FN#276] I bid you spare * Your calumnies or\n     their place replace.\n\nHis unwise elevation of his two rival sons filled him with fear\nof poison, and, lastly, the violence and recklessness of the\npopular mourning for the Barmecides,[FN#277] whose echo has not\nyet died away, must have added poignancy to his tardy penitence.\nThe crime still \u201csticks fiery off\u201d from the rest of Harun\u2019s\ncareer: it stands out in ghastly prominence as one of the most\nterrible tragedies recorded by history, and its horrible details\nmake men write passionately on the subject to this our\nday.[FN#278]\n\nAs of Harun so of Zubaydah it may be said that she was far\nsuperior in most things to contemporary royalties, and she was\nnot worse at her worst than the normal despot-queen of the\nMorning-land. We must not take seriously the tales of her\njealousy in The Nights, which mostly end in her selling off or\nburying alive her rivals; but, even were all true, she acted\nafter the recognised fashion of her exalted sisterhood. The\nsecret history of Cairo, during the last generation, tells of\nmany a viceregal dame who committed all the crimes, without any\nof the virtues which characterised Harun\u2019s cousin-spouse. And\nthe difference between the manners of the Caliphate and the\n\u201crespectability\u201d of the nineteenth century may be measured by the\nTale called \u201cAl-Maamun and Zubaydah.\u201d[FN#279] The lady, having\nwon a game of forfeits from her husband, and being vexed with him\nfor imposing unseemly conditions when he had been the winner,\ncondemned him to lie with the foulest and filthiest kitchen-wench\nin the palace; and thus was begotten the Caliph who succeeded and\ndestroyed her son.\n\nZubaydah was the grand-daughter of the second Abbaside Al-Mansur,\nby his son Ja\u2019afar whom The Nights persistently term Al-Kasim:\nher name was Amat al-Az\u00edz or Handmaid of the Almighty; her\ncognomen was Umm Ja\u2019afar as her husband\u2019s was Ab\u00fa Ja\u2019afar; and\nher popular name \u201cCreamkin\u201d derives from Zubdah,[FN#280] cream or\nfresh butter, on account of her plumpness and freshness. She was\nas majestic and munificent as her husband; and the hum of prayer\nwas never hushed in her palace. Al-Mas\u2019udi[FN#281] makes a\nhistorian say to the dangerous Caliph Al-K\u00e1hir, \u201cThe nobleness\nand generosity of this Princess, in serious matters as in her\ndiversions, place her in the highest rank\u201d; and he proceeds to\ngive ample proof. Al-Siyuti relates how she once filled a poet\u2019s\nmouth with jewels which he sold for twenty thousand dinars. Ibn\nKhallikan (i. 523) affirms of her, \u201cHer charity was ample, her\nconduct virtuous, and the history of her pilgrimage to Meccah and\nof what she undertook to execute on the way is so well-known that\nit were useless to repeat it.\u201d I have noted (Pilgrimage iii. 2)\nhow the Darb al-Sharki or Eastern road from Meccah to Al-Medinah\nwas due to the piety of Zubaydah who dug wells from Baghdad to\nthe Prophet\u2019s burial place and built not only cisterns and\ncaravanserais, but even a wall to direct pilgrims over the\nshifting sands. She also supplied Meccah, which suffered\nseverely from want of water, with the chief requisite for public\nhygiene by connecting it, through levelled hills and hewn rocks,\nwith the Ayn al-Mush\u00e1sh in the Arafat subrange; and the fine\naqueduct, some ten miles long, was erected at a cost of 1,700,000\nto 2,000,000 of gold pieces. [FN#282] We cannot wonder that her\nname is still famous among the Badawin and the \u201cSons of the Holy\nCities.\u201d She died at Baghdad, after a protracted widowhood, in\nA.H. 216 and her tomb, which still exists, was long visited by\nthe friends and dependents who mourned the loss of a devout and\nmost liberal woman.\n\nThe reader will bear with me while I run through the tales and\nadd a few remarks to the notices given in the notes: the glance\nmust necessarily be brief, however extensive be the theme. The\nadmirable introduction follows, in all the texts and MSS. known\nto me, the same main lines but differs greatly in minor details\nas will be seen by comparing Mr. Payne\u2019s translation with Lane\u2019s\nand mine. In the Tale of the Sage D\u00fab\u00e1n appears the speaking\nhead which is found in the Kamil, in Mirkhond and in the Kit\u00e1b\nal-Uy\u00fan: M. C. Barbier de Meynard (v. 503) traces it back to an\nabbreviated text of Al-Mas\u2019udi. I would especially recommend to\nstudents The Porter and the Three Ladies of Baghdad (i. 82),\nwhose mighty orgie ends so innocently in general marriage. Lane\n(iii. 746) blames it \u201cbecause it represents Arab ladies as acting\nlike Arab courtesans\u201d; but he must have known that during his day\nthe indecent frolic was quite possible in some of the highest\ncircles of his beloved Cairo. To judge by the style and changes\nof person, some of the most \u201carchaic\u201d expressions suggest the\nhand of the R\u00e1wi or professional tale-teller; yet as they are in\nall the texts they cannot be omitted in a loyal translation. The\nfollowing story of The Three Apples perfectly justifies my notes\nconcerning which certain carpers complain. What Englishman would\nbe jealous enough to kill his cousin-wife because a blackamoor in\nthe streets boasted of her favours? But after reading what is\nannotated in vol. i. 6, and purposely placed there to give the\nkey-note of the book, he will understand the reasonable nature of\nthe suspicion; and I may add that the same cause has commended\nthese \u201cskunks of the human race\u201d to debauched women in England.\n\nThe next tale, sometimes called \u201cThe Two Waz\u00edrs,\u201d is notable for\nits regular and genuine drama-intrigue which, however, appears\nstill more elaborate and perfected in other pieces. The richness\nof this Oriental plot-invention contrasts strongly with all\nEuropean literatures except the Spaniard\u2019s, whose taste for the\ntheatre determined his direction, and the Italian, which in\nBoccaccio\u2019s day had borrowed freely through Sicily from the East.\nAnd the remarkable deficiency lasted till the romantic movement\ndawned in France, when Victor Hugo and Alexander Dumas showed\ntheir marvellous powers of faultless fancy, boundless imagination\nand scenic luxuriance, \u201craising French Poetry from the dead and\nnot mortally wounding French prose.\u201d[FN#283] The Two Wazirs is\nfollowed by the gem of the volume, The Adventure of the\nHunchback-jester (i. 225), also containing an admirable surprise\nand a fine development of character, while its \u201cwild but natural\nsimplicity\u201d and its humour are so abounding that it has echoed\nthrough the world to the farthest West. It gave to Addison the\nStory of Alnaschar[FN#284] and to Europe the term \u201cBarmecide\nFeast,\u201d from the \u201cTale of Shacabac\u201d (vol. i. 343). The\nadventures of the corpse were known in Europe long before Galland\nas shown by three fabliaux in Barbazan. I have noticed that the\nBarber\u2019s Tale of himself (i. 317) is historical and I may add\nthat it is told in detail by Al-Mas\u2019udi (chapt. cxiv).\n\nFollows the tale of N\u00far al-D\u00edn Al\u00ed, and what Galland miscalls\n\u201cThe Fair Persian,\u201d a brightly written historiette with not a few\ntouches of true humour. Noteworthy are the Slaver\u2019s address\n(vol. ii. 15), the fine description of the Baghdad garden (vol.\nii. 21\u201324), the drinking-party (vol. ii. 25), the Caliph\u2019s frolic\n(vol. ii. 31\u201337) and the happy end of the hero\u2019s misfortunes\n(vol. ii. 44) Its brightness is tempered by the gloomy tone of\nthe tale which succeeds, and which has variants in the Bagh o\nBahar, a Hindustani versionof the Persian \u201cTale of the Four\nDarwayshes;\u201d and in the Turkish Kirk Vezir or \u201cBook of the Forty\nVezirs.\u201d Its dismal p\u00e9rip\u00e9ties are relieved only by the witty\nindecency of Eunuch Bukhayt and the admirable humour of Eunuch\nKafur, whose \u201chalf lie\u201d is known throughout the East. Here also\nthe lover\u2019s agonies are piled upon him for the purpose of\nunpiling at last: the Oriental tale-teller knows by experience\nthat, as a rule, doleful endings \u201cdon\u2019t pay.\u201d\n\nThe next is the long romance of chivalry, \u201cKing Omar bin al-Nu\u2019man\n\u201d etc., which occupies an eighth of the whole repertory and\nthe best part of two volumes. Mr. Lane omits it because \u201cobscene\nand tedious,\u201d showing the license with which he translated; and\nhe was set right by a learned reviewer,[FN#285] who truly\ndeclared that \u201cthe omission of half-a-dozen passages out of four\nhundred pages would fit it for printing in any language[FN#286]\nand the charge of tediousness could hardly have been applied more\nunhappily.\u201d The tale is interesting as a picture of medi\u00e6val\nArab chivalry and has many other notable points; for instance,\nthe lines (iii. 86) beginning \u201cAllah holds the kingship!\u201d are a\nlesson to the manich\u00e6anism of Christian Europe. It relates the\ndoings of three royal generations and has all the characteristics\nof Eastern art: it is a phantasmagoria of Holy Places, palaces\nand Harems; convents, castles and caverns, here restful with\ngentle landscapes (ii. 240) and there bristling with furious\nbattle-pictures (ii. 117, 221\u20138, 249) and tales of princely\nprowess and knightly derring-do. The characters stand out well.\nKing Nu\u2019man is an old lecher who deserves his death; the ancient\nDame Z\u00e1t al-Daw\u00e1hi merits her title Lady of Calamities (to her\nfoes); Princess Abrizah appears as a charming Amazon, doomed to a\nmiserable and pathetic end; Zau al-Mak\u00e1n is a wise and pious\nroyalty; Nuzhat al-Zam\u00e1n, though a longsome talker, is a model\nsister; the Wazir Dand\u00e1n, a sage and sagacious counsellor,\ncontrasts with the Chamberlain, an ambitious miscreant; K\u00e1nmak\u00e1n\nis the typical Arab knight, gentle and brave:\u2014\n\nNow managing the mouthes of stubborne steedes\n\nNow practising the proof of warlike deedes;\n\n\nAnd the kind-hearted, simple-minded Stoker serves as a foil to\nthe villains, the kidnapping Badawi and Ghazb\u00e1n the detestable\nnegro. The fortunes of the family are interrupted by two\nepisodes, both equally remarkable. Taj al-Mul\u00fak[FN#287] is the\nmodel lover whom no difficulties or dangers can daunt. In Az\u00edz\nand Az\u00edzah (ii. 291) we have the beau ideal of a loving woman:\nthe writer\u2019s object was to represent a \u201csofty\u201d who had the luck\nto win the love of a beautiful and clever cousin and the mad\nfolly to break her heart. The poetical justice which he receives\nat the hands of women of quite another stamp leaves nothing to be\ndesired. Finally the plot of \u201cKing Omar\u201d is well worked out; and\nthe gathering of all the actors upon the stage before the curtain\ndrops may be improbable but it is highly artistic.\n\nThe long Crusading Romance is relieved by a sequence of sixteen\nfabliaux, partly historiettes of men and beasts and partly\napologues proper\u2014a subject already noticed. We have then (iii.\n162) the saddening and dreary love-tale of Ali bin Bakk\u00e1r, a\nPersian youth and the Caliph\u2019s concubine Shams al-Nah\u00e1r. Here\nthe end is made doleful enough by the deaths of the \u201ctwo\nmartyrs,\u201d who are killed off, like Romeo and Juliet,[FN#288] a\nlesson that the course of true Love is sometimes troubled and\nthat men as well as women can die of the so-called \u201ctender\npassion.\u201d It is followed (iii. 212) by the long tale of Kamar\nal-Zam\u00e1n, or Moon of the Age, the first of that name, the\n\u201cCamaralzaman\u201d whom Galland introduced into the best European\nsociety. Like \u201cThe Ebony Horse\u201d it seems to have been derived\nfrom a common source with \u201cPeter of Provence\u201d and \u201cCleomades and\nClaremond\u201d; and we can hardly wonder at its wide diffusion: the\ntale is brimful of life, change, movement, containing as much\ncharacter and incident as would fill a modern three-volumer and\nthe Supernatural pleasantly jostles the Natural; Dahnash the Jinn\nand Maym\u00fanah daughter of Al-Dimiry\u00e1t,[FN#289] a renowned King of\nthe Jann, being as human in their jealousy about the virtue of\ntheir lovers as any children of Adam, and so their metamorphosis\nto fleas has all the effect of a surprise. The troupe is again\ndrawn with a broad firm touch. Prince Charming, the hero, is\nweak and wilful, shifty and immoral, hasty and violent: his two\nspouses are rivals in abominations as his sons, Amjad and As\u2019ad,\nare examples of a fraternal affection rarely found in half-brothers\n by sister-wives. There is at least one fine\nmelodramatic situation (iii. 228); and marvellous feats of\nindecency, a practical joke which would occur only to the canopic\nmind (iii. 300\u2013305), emphasise the recovery of her husband by\nthat remarkable \u201cblackguard,\u201d the Lady Bud\u00far. The interpolated\ntale of Ni\u2019amah and Naomi (iv. I), a simple and pleasing\nnarrative of youthful amours, contrasts well with the boiling\npassions of the incestuous and murderous Queens and serves as a\npause before the grand denouement when the parted meet, the lost\nare found, the unwedded are wedded and all ends merrily as a\nxixth century novel.\n\nThe long tale of Al\u00e1 al-Din, our old friend \u201cAladdin,\u201d is wholly\nout of place in its present position (iv. 29): it is a\ncounterpart of Ali N\u00fbr al-Din and Miriam the Girdle-girl (vol.\nix. i); and the mention of the Shahbandar or Harbour-master (iv.\n29), the Kunsul or Consul (p. 84), the Kaptan (Capitano), the use\nof cannon at sea and the choice of Genoa city (p. 85) prove that\nit belongs to the xvth or xvith century and should accompany\nKamar al-Zam\u00e0n II. and Ma\u2019aruf at the\nend of The Nights. Despite the lutist Zubaydah being carried off\nby the Jinn, the Magic Couch, a modification of Solomon\u2019s carpet,\nand the murder of the King who refused to islamize, it is\nevidently a European tale and I believe with Dr. Bacher that it\nis founded upon the legend of \u201cCharlemagne\u2019s\u201d daughter Emma and\nhis secretary Eginhardt, as has been noted in the counterpart\n(vol. ix. 1).\n\nThis quasi-historical fiction is followed hy a succession of\nfabliaux, novelle and historiettes which fill the rest of the\nvol. iv. and the whole of vol. v. till we reach the terminal\nstory, The Queen of the Serpents (vol. v. pp. 304\u2013329). It\nappears to me that most of them are historical and could easily\nbe traced. Not a few are in Al-Mas\u2019udi; for instance the grim\nTale of Hatim of Tayy (vol. iv. 94) is given bodily in \u201cMeads of\nGold\u201d (iii. 327); and the two adventures of Ibrahim al-Mahdi with\nthe barber-surgeon (vol. iv. 103) and the Merchant\u2019s sister (vol.\niv. 176) are in his pages (vol. vii. 68 and 18). The City of\nLubtayt (vol. iv. 99) embodies the legend of Don Rodrigo, last of\nthe Goths, and may have reached the ears of Washington Irving;\nMany-columned Iram (vol. iv. 113) is held by all Moslems to be\nfactual and sundry writers have recorded the tricks played by Al-Maamun\n with the Pyramids of Jizah which still show his\nhandiwork.[FN#290] The germ of Isaac of Mosul (vol. iv. 119) is\nfound in Al-Mas\u2019udi who (vii. 65) names \u201cBur\u00e1n\u201d the poetess (Ibn\nKhall. i. 268); and Harun al-Rashid and the Slave-girl (vol. iv.\n153) is told by a host of writers. Ali the Persian is a\nrollicking tale of fun from some Iranian jest-book: Abu Mohammed\nhight Lazybones belongs to the cycle of \u201cSindbad the Seaman,\u201d\nwith a touch of Whittington and his Cat; and Zumurrud\n(\u201cSmaragdine\u201d) in Ali Shar (vol. iv. 187) shows at her sale the\nimpudence of Miriam the Girdle-girl and in bed the fescennine\ndevice of the Lady Budur. The \u201cRuined Man who became Rich,\u201d etc.\n(vol. iv. 289) is historical and Al-Mas\u2019udi (vii. 281) relates\nthe coquetry of Mahb\u00fabah the concubine (vol. iv. 291): the\nhistorian also quotes four couplets, two identical with Nos. 1\nand 2 in The Nights (vol. iv. 292) and adding:\u2014\n\nThen see the slave who lords it o\u2019er her lord * In lover privacy\n\n     and public site:\n\nBehold these eyes that one like Ja\u2019afar saw: * Allah on Ja\u2019afar\n\n     reign boons infinite!\n\n\nUns al-Wuj\u00fad (vol. v. 32) is a love-tale which has been\ntranslated into a host of Eastern languages; and The Lovers of\nthe Banu Ozrah belong to Al-Mas\u2019udi\u2019s \u201cMartyrs of Love\u201d (vii.\n355), with the ozrite \u201cOzrite love\u201d of Ibn Khallikan (iv. 537).\n\u201cHarun and the Three Poets\u201d (vol. v. 77) has given to Cairo a\nproverb which Burckhardt (No. 561) renders \u201cThe day obliterates\nthe word or promise of the Night,\u201d for\n\nThe promise of night is effaced by day.\n\nIt suggests Congreve\u2019s Doris:\u2014\n\nFor who o\u2019er night obtain\u2019d her grace,\n\nShe can next day disown, etc.\n\n\n\u201cHarun and the three Slave-girls\u201d (vol. v. 81) smacks of\nGargantua (lib. i. c. 11): \u201cIt belongs to me, said one: \u2019Tis\nmine, said another\u201d; and so forth. The Simpleton and the Sharper\n(vol. v. 83) like the Foolish Dominie (vol. v. 118) is an old Joe\nMiller in Hindu as well as Moslem folk-lore. \u201cKisra Anushirw\u00e1n\u201d\n(vol. v. 87) is \u201cThe King, the Owl and the Villages of Al-Mas\u2019udi\n\u201d (iii. 171), who also notices the Persian monarch\u2019s four\nseals of office (ii. 204); and \u201cMasrur the Eunuch and Ibn Al-K\u00e1ribi\n\u201d (vol. v. 109) is from the same source as Ibn al-Magh\u00e1zili\nthe Reciter and a Eunuch belonging to the Caliph Al-Mu\u2019tazad\n(vol. viii. 161). In the Tale of Tawaddud (vol. v. 139) we have\nthe fullest development of the disputations and displays of\nlearning then so common in Europe, teste the \u201cAdmirable\nCrichton\u201d; and these were affected not only by Eastern tale-tellers\n but even by sober historians. To us it is much like\n\u201cpadding\u201d when Nuzhat al-Zam\u00e1n (vol. ii. 156 etc.) fags her\nhapless hearers with a discourse covering sixteen mortal pages;\nwhen the Wazir Dandan (vol. ii. 195, etc.) reports at length the\ncold speeches of the five high-bosomed maids and the Lady of\nCalamities and when Wird Khan, in presence of his papa (Nights\ncmxiv-xvi.) discharges his patristic exercitations and\nheterogeneous knowledge. Yet Al-Mas\u2019udi also relates, at dreary\nextension (vol. vi. 369) the disputation of the twelve sages in\npresence of Barmecide Yahya upon the origin, the essence, the\naccidents and the omnes res of Love; and in another place (vii.\n181) shows Honayn, author of the Book of Natural Questions,\nundergoing a long examination before the Caliph Al-W\u00e1sik (Vathek)\nand describing, amongst other things, the human teeth. See also\nthe dialogue or catechism of Al-Hajj\u00e1j and Ibn Al-Kirr\u00edya in Ibn\nKhallikan (vol. i. 238\u2013240).\n\nThese disjecta membra of tales and annals are pleasantly relieved\nby the seven voyages of Sindbad the Seaman (vol. vi. 1\u201383). The\n\u201cArabian Odyssey\u201d may, like its Greek brother, descend from a\nnoble family, the \u201cShipwrecked Mariner\u201d a Coptic travel-tale of\nthe twelfth dynasty (B. C. 3500) preserved on a papyrus at St.\nPetersburg. In its actual condition \u201cSindbad,\u201d is a fanciful\ncompilation, like De Foe\u2019s \u201cCaptain Singleton,\u201d borrowed from\ntravellers\u2019 tales of an immense variety and extracts from Al-Idr\u00edsi,\nAl-Kazw\u00edni and Ibn al-Wardi. Here we find the\nPolyphemus, the Pygmies and the cranes of Homer and Herodotus;\nthe escape of Aristomenes; the Plinian monsters well known in\nPersia; the magnetic mountain of Saint Brennan (Brandanus); the\naeronautics of \u201cDuke Ernest of Bavaria\u201d[FN#291] and sundry\ncuttings from Moslem writers dating between our ninth and\nfourteenth centuries.[FN#292] The \u201cShayhk of the Seaboard\u201d\nappears in the Persian romance of K\u00e1maraupa translated by\nFrancklin, all the particulars absolutely corresponding. The\n\u201cOdyssey\u201d is valuable because it shows how far Eastward the\nmedi\u00e6val Arab had extended: already in The Ignorance he had\nreached China and had formed a centre of trade at Canton. But\nthe higher merit of the cento is to produce one of the most\ncharming books of travel ever written, like Robinson Crusoe the\ndelight of children and the admiration of all ages.\n\nThe hearty life and realism of Sindbad are made to stand out in\nstrong relief by the deep melancholy which pervades \u201cThe City of\nBrass\u201d (vol. vi. 83), a dreadful book for a dreary day. It is\ncurious to compare the doleful verses (pp. 103, 105) with those\nspoken to Caliph Al-Mutawakkil by Abu al-Hasan Ali (Al\u2013Mas\u2019udi,\nvii. 246). We then enter upon the venerable Sindibad-nameh, the\nMalice of Women (vol. vi. 122), of which, according to the Kitab\nal-Fihrist (vol. i. 305), there were two editions, a Sinzib\u00e1d al-Kab\u00edr\n and a Sinzib\u00e1d al-Sagh\u00edr, the latter being probably an\nepitome of the former. This bundle of legends, I have shown, was\nincorporated with the Nights as an editor\u2019s addition; and as an\nindependent work it has made the round of the world.\n\nSpace forbids any detailed notice of this choice collection of\nanecdotes for which a volume would be required. I may, however,\nnote that the \u201cWife\u2019s device\u201d (vol. vi. 152) has its analogues in\nthe Kath\u00e1 (chapt. xiii.) in the Gesta Romanorum (No. xxviii.) and\nin Boccaccio (Day iii. 6 and Day vi. 8), modified by La Fontaine\nto Richard Minutolo (Contes lib. i. tale 2): it is quoted almost\nin the words of The Nights by the Shaykh al-Nafz\u00e1wi (p. 207).\nThat most witty and indecent tale The Three Wishes (vol. vi. 180)\nhas forced its way disguised as a babe into our nurseries.\nAnother form of it is found in the Arab proverb \u201cMore luckless\nthan Bas\u00fas\u201d (Kamus), a fair Israelite who persuaded her husband,\nalso a Jew, to wish that she might become the loveliest of women.\nJehovah granted it, spitefully as Jupiter; the consequence was\nthat her contumacious treatment of her mate made him pray that\nthe beauty might be turned into a bitch; and the third wish\nrestored her to her original state.\n\nThe Story of J\u00fadar (vol. vi. 207) is Egyptian, to judge from its\nlocal knowledge (pp. 217 and 254) together with its ignorance of\nMarocco (p. 223). It shows a contrast, in which Arabs delight,\nof an almost angelical goodness and forgiveness with a well-nigh\ndiabolical malignity, and we find the same extremes in Ab\u00fa S\u00edr\nthe noble-minded Barber and the hideously inhuman Ab\u00fa K\u00edr. The\nexcursion to Mauritania is artfully managed and gives a novelty\nto the mise-en-sc\u00e8ne. Ghar\u00edb and Aj\u00edb (vi. 207, vii. 91) belongs\nto the cycle of Antar and King Omar bin Nu\u2019man: its exaggerations\nmake it a fine type of Oriental Chauvinism, pitting the\nsuperhuman virtues, valour, nobility and success of all that is\nMoslem, against the scum of the earth which is non-Moslem. Like\nthe exploits of Friar John of the Chopping-knives (Rabelais i. c.\n27) it suggests ridicule cast on impossible battles and tales of\ngiants, paynims and paladins. The long romance is followed by\nthirteen historiettes all apparently historical: compare \u201cHind,\ndaughter of Al-Nu\u2019man\u201d (vol. viii. 7\u2013145) and \u201cIsaac of Mosul and\nthe Devil\u201d (vol. vii. 136\u2013139) with Al Mas\u2019udi v. 365 and vi.\n340. They end in two long detective-tales like those which M.\nGaboriau has popularised, the Rogueries of Dalilah and the\nAdventures of Mercury Ali, based upon the principle, \u201cOne thief\nwots another.\u201d The former, who has appeared before (vol. ii.\n329), seems to have been a noted character: Al-Mas\u2019udi says\n(viii. 175) \u201cin a word this Shaykh (Al-\u2019Uk\u00e1b) outrivalled in his\nrogueries and the ingenuities of his wiles D\u00e1llah (Dalilah?) the\nCrafty and other tricksters and coney-catchers, ancient and\nmodern.\u201d\n\nThe Tale of Ardashir (vol. vii. 209\u2013264) lacks originality: we\nare now entering upon a series of pictures which are replicas of\nthose preceding. This is not the case with that charming Undine,\nJuln\u00e1r the Sea-born (vol. vii. 264\u2013308) which, like Abdullah of\nthe Land and Abdullah of the Sea (vol. ix. Night cmxl.),\ndescribes the vie intime of mermen and merwomen. Somewhat\nresembling Swift\u2019s inimitable creations, the Houyhnhnms for\ninstance, they prove, amongst other things, that those who dwell\nin a denser element can justly blame and severely criticise the\ncontradictory and unreasonable prejudices and predilections of\nmankind. Sayf al-Mul\u00fak (vol. viii. Night dcclviii.), the\nromantic tale of two lovers, shows by its introduction that it\nwas originally an independent work and it is known to have\nexisted in Persia during the eleventh century: this novella has\nfound its way into every Moslem language of the East even into\nSindi, which calls the hero \u201cSayfal.\u201d Here we again meet the Old\nMan of the Sea or rather the Shaykh of the Seaboard and make\nacquaintance with a Jinn whose soul is outside his body: thus he\nresembles Hermotimos of Klazamunae in Apollonius, whose spirit\nleft his mortal frame \u00e0 discretion. The author,\nphilanthropically remarking (vol. viii. 4) \u201cKnowest thou not that\na single mortal is better, in Allah\u2019s sight than a thousand\nJinn?\u201d brings the wooing to a happy end which leaves a pleasant\nsavour upon the mental palate.\n\nHasan of Bassorah (vol. viii. 7\u2013145) is a Master Shoetie on a\nlarge scale like Sindbad, but his voyages and travels extend into\nthe supernatural and fantastic rather than the natural world.\nThough long the tale is by no means wearisome and the characters\nare drawn with a fine firm hand. The hero with his hen-like\npersistency of purpose, his weeping, fainting and versifying is\ninteresting enough and proves that \u201cLove can find out the way.\u201d\nThe charming adopted sister, the model of what the feminine\nfriend should be; the silly little wife who never knows that she\nis happy till she loses happiness; the violent and hard-hearted\nqueen with all the cruelty of a good woman, and the manners and\ncustoms of Amazon land are outlined with a life-like vivacity.\nKhal\u00edfah the next tale (vol. viii. 147\u2013184) is valuable as a\nstudy of Eastern life, showing how the fisherman emerges from the\nsqualor of his surroundings and becomes one of the Caliph\u2019s\nfavourite cup-companions. Ali Nur al-Din (vol. viii. 264) and\nKing Jali\u2019ad (vol. ix., Night dcccxciv) have been noticed\nelsewhere and there is little to say of the concluding stories\nwhich bear the evident impress of a more modern date.\n\nDr. Johnson thus sums up his notice of The Tempest. \u201cWhatever\nmight have been the intention of their author, these tales are\nmade instrumental to the production of many characters,\ndiversified with boundless invention, and preserved with profound\nskill in nature; extensive knowledge of opinions, and accurate\nobservation of life. Here are exhibited princes, courtiers and\nsailors, all speaking in their real characters. There is the\nagency of airy spirits and of earthy goblin, the operations of\nmagic, the tumults of a storm, the adventures of a desert island,\nthe native effusion of untaught affection, the punishment of\nguilt, and the final happiness of those for whom our passions and\nreason are equally interested.\u201d\n\nWe can fairly say this much and far more for our Tales. Viewed\nas a tout ensemble in full and complete form, they are a drama of\nEastern life, and a Dance of Death made sublime by faith and the\nhighest emotions, by the certainty of expiation and the fulness\nof atoning equity, where virtue is victorious, vice is vanquished\nand the ways of Allah are justified to man. They are a panorama\nwhich remains ken-speckle upon the mental retina. They form a\nphantasmagoria in which archangels and angels, devils and\ngoblins, men of air, of fire, of water, naturally mingle with men\nof earth; where flying horses and talking fishes are utterly\nrealistic: where King and Prince meet fisherman and pauper, lamia\nand cannibal; where citizen jostles Badawi, eunuch meets knight;\nthe Kazi hob-nobs with the thief; the pure and pious sit down to\nthe same tray with the bawd and the pimp; where the professional\nreligionist, the learned Koranist and the strictest moralist\nconsort with the wicked magician, the scoffer and the debauchee-poet\n like Abu Nowas; where the courtier jests with the boor and\nwhere the sweep is bedded with the noble lady. And the\ncharacters are \u201cfinished and quickened by a few touches swift and\nsure as the glance of sunbeams.\u201d The work is a kaleidoscope\nwhere everything falls into picture; gorgeous palaces and\npavilions; grisly underground caves and deadlywolds; gardens\nfairer than those of the Hesperid; seas dashing with clashing\nbillows upon enchanted mountains; valleys of the Shadow of Death;\nair-voyages and promenades in the abysses of ocean; the duello,\nthe battle and the siege; the wooing of maidens and the marriage-rite.\n All the splendour and squalor, the beauty and baseness,\nthe glamour and grotesqueness, the magic and the mournfulness,\nthe bravery and the baseness of Oriental life are here: its\npictures of the three great Arab passions, love, war and fancy,\nentitle it to be called \u201cBlood, Musk and Hashish.\u201d[FN#293] And\nstill more, the genius of the story-teller quickens the dry bones\nof history, and by adding Fiction to Pact revives the dead past:\nthe Caliphs and the Caliphate return to Baghdad and Cairo, whilst\nAsmodeus kindly removes the terrace-roof of every tenement and\nallows our curious glances to take in the whole interior. This\nis perhaps the best proof of their power. Finally, the picture-gallery\n opens with a series of weird and striking adventures and\nshows as a tail-piece, an idyllic scene of love and wedlock in\nhalls before reeking with lust and blood.\n\nI have noticed in my Foreword that the two main characteristics\nof The Nights are Pathos and Humour, alternating with highly\nartistic contrast, and carefully calculated to provoke tears and\nsmiles in the coffee-house audience which paid for them. The\nsentimental portion mostly breathes a tender passion and a simple\nsadness: such are the Badawi\u2019s dying farewell (vol i. 75); the\nlady\u2019s broken heart on account of her lover\u2019s hand being cut off\n(vol. i. 277); the Wazir\u2019s death, the mourner\u2019s song and the\n\u201ctongue of the case\u201d (vol. ii. 10); the murder of Princess\nAbr\u00edzah with the babe sucking its dead mother\u2019s breast (vol. ii.\n128); and, generally, the last moments of good Moslems (e.g.\nvol. 167), which are described with inimitable terseness and\nna\u00efvet\u00e9. The sad and the gay mingle in the character of the good\nHammam-stoker who becomes Roi Crotte and the melancholy deepens\nin the Tale of the Mad Lover (vol. v. 138); the Blacksmith who\ncould handle fire without hurt (vol. v. 271); the Devotee Prince\n(vol. v. iii) and the whole Tale of Az\u00edzah (vol. ii. 298), whose\nangelic love is set off by the sensuality and selfishness of her\nmore fortunate rivals. A new note of absolutely tragic dignity\nseems to be struck in the Sweep and the Noble Lady (vol. iv.\n125), showing the piquancy of sentiment which can be evolved from\nthe common and the unclean. The pretty conceit of the Lute (vol.\nv. 244) is afterwards carried out in the Song (vol. viii. 281),\nwhich is a masterpiece of originality[FN#294] and (in the Arabic)\nof exquisite tenderness and poetic melancholy, the wail over the\npast and the vain longing for reunion. And the very depths of\nmelancholy, of majestic pathos and of true sublimity are reached\nin Many-columned Iram (vol. iv. 113) and the City of Brass (vol.\nvi. 83): the metrical part of the latter shows a luxury of woe;\nit is one long wail of despair which echoes long and loud in the\nhearer\u2019s heart.\n\nIn my Foreword I have compared the humorous vein of the comic\ntales with our northern \u201cwut,\u201d chiefly for the dryness and\nslyness which pervade it. But it differs in degree as much as\nthe pathos varies. The staple article is Cairene \u201cchaff,\u201d a\npeculiar banter possibly inherited from their pagan forefathers:\ninstances of this are found in the Cock and Dog (vol. i. 22), the\nEunuch\u2019s address to the Cook (vol. i. 244), the Wazir\u2019s\nexclamation, \u201cToo little pepper!\u201d (vol. i. 246), the self-communing\n of Judar (vol. vi. 219), the Hashish-eater in Ali Sh\u00e1r\n(vol. iv. 213), the scene between the brother-Wazirs (vol. i.\n197), the treatment of the Gobbo (vol. i. 221, 228), the Water of\nZemzem (vol. i. 284), and the Eunuchs Bukhayt and Kafur[FN#295]\n(vol. ii. 49, 51). At times it becomes a masterpiece of fun, of\nrollicking Rabelaisian humour underlaid by the caustic mother-wit\nof Sancho Panza, as in the orgie of the Ladies of Baghdad (vol.\ni. 92, 93); the Holy Ointment applied to the beard of Luka the\nKnight\u2014 \u201cunxerunt regem Salomonem\u201d (vol. ii. 222); and Ja\u2019afar\nand the Old Badawi (vol. v. 98), with its reminiscence of\n\u201cchaffy\u201d King Amasis. This reaches its acme in the description\nof ugly old age (vol. v. 3); in The Three Wishes, the wickedest\nof satires on the alter sexus (vi. 180); in Ali the Persian (vol.\niv. 139); in the Lady and her Five Suitors (vol. vi. 172), which\ncorresponds and contrasts with the dully told Story of Upakosa\nand her Four Lovers of the Kath\u00e1 (p. 17); and in The Man of Al-Yaman\n (vol. iv. 245) where we find the true Falstaffian touch.\nBut there is sterling wit, sweet and bright, expressed without\nany artifice of words, in the immortal Barber\u2019s tales of his\nbrothers, especially the second, the fifth and the sixth (vol. i.\n324, 325 and 343). Finally, wherever the honest and independent\nold debauchee Abu Nowas makes his appearance the fun becomes\nfescennine and milesian.\n\n                 B.\u2014The Manner of the Nights.\n\nAnd now, after considering the matter, I will glance at the\nlanguage and style of The Nights. The first point to remark is\nthe peculiarly happy framework of the Recueil, which I cannot but\nsuspect set an example to the Decamerone and its host of\nsuccessors.[FN#296] The admirable Introduction, a perfect mise-en-sc\u00e8ne,\ngives the amplest raison d\u2019\u00eatre of the work, which thus\nhas all the unity required for a great romantic recueil. We\nperceive this when reading the contemporary Hindu work the Kath\u00e1\nSarit S\u00e1gara,[FN#297] which is at once so like and so unlike The\nNights: here the preamble is insufficient; the whole is clumsy\nfor want of a thread upon which the many independent tales and\nfables should be strung[FN#298]; and the consequent disorder and\nconfusion tell upon the reader, who cannot remember the sequence\nwithout taking notes.\n\nAs was said in my Foreword \u201cwithout The Nights no Arabian\nNights!\u201d and now, so far from holding the pauses \u201can intolerable\ninterruption to the narrative,\u201d I attach additional importance to\nthese pleasant and restful breaks introduced into long and\nintricate stories. Indeed beginning again I should adopt the\nplan of the Cal. Edit. opening and ending every division with a\ndialogue between the sisters. Upon this point, however, opinions\nwill differ and the critic will remind me that the consensus of\nthe MSS. would be wanting: The Bresl. Edit. in many places merely\ninterjects the number of the night without interrupting the tale;\nthe MS. in the Bibliotheque Nationale used by Galland contains\nonly cclxxxii and the Frenchman ceases to use the division after\nthe ccxxxvith Night and in some editions after the\ncxcviith.[FN#299] A fragmentary MS. according to Scott whose\nfriend J. Anderson found it in Bengal, breaks away after Night\nxxix; and in the Wortley Montagu, the Sultan relents at an early\nopportunity, the stories, as in Galland, continuing only as an\namusement. I have been careful to preserve the balanced\nsentences with which the tales open; the tautology and the prose-rhyme\n serving to attract attention, e.g., \u201cIn days of yore and\nin times long gone before there was a King,\u201d etc.; in England\nwhere we strive not to waste words this becomes \u201cOnce upon a\ntime.\u201d The closings also are artfully calculated, by striking a\nminor chord after the rush and hurry of the incidents, to suggest\nrepose: \u201cAnd they led the most pleasurable of lives and the most\ndelectable, till there came to them the Destroyer of delights and\nthe Severer of societies and they became as though they had never\nbeen.\u201d Place this by the side of Boccaccio\u2019s favourite\nformulae:\u2014Egli conquist\u00f2 poi la Scozia, e funne re coronato (ii,\n3); Et onorevolmente visse infino alla fine (ii, 4); Molte volte\ngoderono del loro amore: Iddio faccia noi goder del nostro (iii,\n6): E cosi nella sue grossezza si rimase e ancor vi si sta (vi,\n8). We have further docked this tail into: \u201cAnd they lived\nhappily ever after.\u201d\n\nI cannot take up the Nights in their present condition, without\nfeeling that the work has been written down from the R\u00e1wi or\nNakk\u00e1l,[FN#300] the conteur or professional story-teller, also\ncalled Kass\u00e1s and Madd\u00e1h, corresponding with the Hindu Bhat or\nBard. To these men my learned friend Baron A. von Kremer would\nattribute the Mu\u2019allakat vulgarly called the Suspended Poems, as\nbeing \u201cindited from the relation of the R\u00e1wi.\u201d Hence in our text\nthe frequent interruption of the formula Kal\u2019 al-Rawi = quotes\nthe reciter; dice Turpino. Moreover, The Nights read in many\nplaces like a hand-book or guide for the professional, who would\nlearn them by heart; here and there introducing his \u201cgag\u201d and\n\u201cpatter\u201d. To this \u201cbusiness\u201d possibly we may attribute much of\nthe ribaldry which starts up in unexpected places: it was meant\nsimply to provoke a laugh. How old the custom is and how\nunchangeable is Eastern life is shown, a correspondent suggests,\nby the Book of Esther which might form part of The Alf Laylah.\n\u201cOn that night (we read in Chap. vi. 1) could not the King sleep,\nand he commanded to bring the book of records of the chronicles;\nand they were read before the King.\u201d The R\u00e1wi would declaim the\nrecitative somewhat in conversational style; he would intone the\nSaj\u2019a or prose-rhyme and he would chant to the twanging of the\nRab\u00e1b, a one-stringed viol, the poetical parts. Dr.\nScott[FN#301] borrows from the historian of Aleppo a life-like\npicture of the Story-teller. \u201cHe recites walking to and fro in\nthe middle of the coffee-room, stopping only now and then, when\nthe expression requires some emphatical attitude. He is commonly\nheard with great attention; and not unfrequently in the midst of\nsome interesting adventure, when the expectation of his audience\nis raised to the highest pitch, he breaks off abruptly and makes\nhis escape, leaving both his hero or heroine and his audience in\nthe utmost embarrassment. Those who happen to be near the door\nendeavour to detain him, insisting upon the story being finished\nbefore he departs; but he always makes his retreat good[FN#302];\nand the auditors suspending their curiosity are induced to return\nat the same time next day to hear the sequel. He has no sooner\nmade his exit than the company in separate parties fall to\ndisputing about the characters of the drama or the event of an\nunfinished adventure. The controversy by degrees becomes serious\nand opposite opinions are maintained with no less warmth than if\nthe fall of the city depended upon the decision.\u201d\n\nAt Tangier, where a murder in a \u201ccoffee-house\u201d had closed these\nhovels, pending a sufficient payment to the Pasha; and where,\nduring the hard winter of 1885\u201386, the poorer classes were\ncompelled to puff their Kayf (Bhang, cannabis indica) and sip\ntheir black coffee in the muddy streets under a rainy sky, I\nfound the R\u00e1wi active on Sundays and Thursdays, the market days.\nThe favourite place was the \u201cSoko de barra,\u201d or large bazar,\noutside the town whose condition is that of Suez and Bayrut half\na century ago. It is a foul slope; now slippery with viscous\nmud, then powdery with fetid dust, dotted with graves and\ndecaying tombs, unclean booths, gargottes and tattered tents, and\nfrequented by women, mere bundles of unclean rags, and by men\nwearing the haik or burn\u00fas, a Franciscan frock, tending their\nsquatting camels and chaffering over cattle for Gibraltar beef-eaters.\n Here the market-people form a ring about the reciter, a\nstalwart man affecting little raiment besides a broad waist-belt\ninto which his lower chiffons are tucked, and noticeable only for\nhis shock hair, wild eyes, broad grin and generally disreputable\naspect. He usually handles a short stick; and, when drummer and\npiper are absent, he carries a tiny tom-tom shaped like an hour-glass,\nupon which he taps the periods. This Scealuidhe, as the\nIrish call him, opens the drama with extempore prayer, proving\nthat he and the audience are good Moslems: he speaks slowly and\nwith emphasis, varying the diction with breaks of animation,\nabundant action and the most comical grimace: he advances,\nretires and wheels about, illustrating every point with\npantomime; and his features, voice and gestures are so expressive\nthat even Europeans who cannot understand a word of Arabic divine\nthe meaning of his tale. The audience stands breathless and\nmotionless surprising strangers[FN#303] by the ingenuousness and\nfreshness of feeling hidden under their hard and savage exterior.\nThe performance usually ends with the embryo actor going round\nfor alms and flourishing in air every silver bit, the usual\nhonorarium being a few \u201cf\u2019l\u00fas,\u201d that marvellous money of Barbary,\nbig coppers worth one-twelfth of a penny. All the tales I heard\nwere purely local, but Fakhri Bey, a young Osmanli domiciled for\nsome time in Fez and Mequinez, assured me that The Nights are\nstill recited there.\n\nMany travellers, including Dr. Russell, have complained that they\nfailed to find a complete MS. copy of The Nights. Evidently they\nnever heard of the popular superstition which declares that no\none can read through them without dying\u2014it is only fair that my\npatrons should know this. Yacoub Art\u00edn Pasha declares that the\nsuperstition dates from the fourteenth and fifteenth centuries\nand he explains it in two ways. Firstly, it is a facetious\nexaggeration, meaning that no one has leisure or patience to wade\nthrough the long repertory. Secondly, the work is condemned as\nfutile. When Egypt produced savants and legists like Ibn al-Hajar,\nAl-\u2019Ayni, and Al-Kastall\u00e1ni, to mention no others, the\ntaste of the country inclined to dry factual studies and positive\nscience; nor, indeed, has this taste wholly died out: there are\nnot a few who, like Khayri Pasha, contend that the mathematic is\nmore useful even for legal studies than history and geography,\nand at Cairo the chief of the Educational Department has always\nbeen an engineer, i.e., a mathematician. The Olema declared war\nagainst all \u201cfutilities,\u201d in which they included not only stories\nbut also what is politely entitled Authentic History. From this\nto the fatal effect of such lecture is only a step. Society,\nhowever, cannot rest without light literature; so the novel-reading\n class was thrown back upon writings which had all the\nindelicacy and few of the merits of The Nights.\n\nTurkey is the only Moslem country which has dared to produce a\nregular drama[FN#304] and to arouse the energies of such\nbrilliant writers as Mun\u00edf Pasha, statesman and scholar; Ekrem\nBey, literato and professor; Kem\u00e1l Bey, held by some to be the\ngreatest writer in modern Osmanli-land and Abd al-Hakk Ham\u00edd Bey,\nfirst Secretary of the London Embassy. The theatre began in its\nruder form by taking subjects bodily from The Nights; then it\nannexed its plays as we do\u2014the Novel having ousted the Drama\u2014\nfrom the French; and lastly it took courage to be original. Many\nyears ago I saw Harun al-Rashid and the Three Kalandars, with\ndeer-skins and all their properties de rigueur in the court-yard\nof Government House, Damascus, declaiming to the extreme\nastonishment and delight of the audience. It requires only to\nglance at The Nights for seeing how much histrionic matter they\ncontain.\n\nIn considering the style of The Nights we must bear in mind that\nthe work has never been edited according to our ideas of the\nprocess. Consequently there is no just reason for translating\nthe whole verbatim et literatim, as has been done by Torrens,\nLane and Payne in his \u201cTales from the Arabic.\u201d[FN#305] This\nconscientious treatment is required for versions of an author\nlike Camns, whose works were carefully corrected and arranged by\na competent litt\u00e9rateur, but it is not merited by The Nights as\nthey now are. The Macnaghten, the Bulak and the Bayrut texts,\nthough printed from MSS. identical in order, often differ in\nminor matters. Many friends have asked me to undertake the work:\nbut, even if lightened by the aid of Shaykhs, Munshis and\ncopyists, the labour would be severe, tedious and thankless:\nbetter leave the holes open than patch them with fancy work or\nwith heterogeneous matter. The learned, indeed, as Lane tells us\n(i. 74; iii. 740), being thoroughly dissatisfied with the plain\nand popular, the ordinary and \u201cvulgar\u201d note of the language, have\nattempted to refine and improve it and have more than once\nthreatened to remodel it, that is, to make it odious. This would\nbe to dress up Robert Burns in plumes borrowed from Dryden and\nPope.\n\nThe first defect of the texts is in the distribution and\narrangement of the matter, as I have noticed in the case of\nSindbad the Seaman (vol. vi. 77). Moreover, many of the earlier\nNights are overlong and not a few of the others are overshort:\nthis, however, has the prime recommendation of variety. Even the\nvagaries of editor and scribe will not account for all the\nincoherences, disorder and inconsequence, and for the vain\niterations which suggest that the author has forgotten what he\nsaid. In places there are dead allusions to persons and tales\nwhich are left dark, e.g. vol. i. pp. 43, 57, 61, etc. The\ndigressions are abrupt and useless, leading nowhere, while sundry\npages are wearisome for excess of prolixity or hardly\nintelligible for extreme conciseness. The perpetual recurrence\nof mean colloquialisms and of words and idioms peculiar to Egypt\nand Syria[FN#306] also takes from the pleasure of the perusal.\nYet we cannot deny that it has its use: this unadorned language\nof familiar conversation, in its day adapted for the\nunderstanding of the people, is best fitted for the Rawi\u2019s craft\nin the camp and caravan, the Harem, the bazar and the coffee-house.\n Moreover, as has been well said, The Nights is the only\nwritten half-way house between the literary and colloquial Arabic\nwhich is accessible to all, and thus it becomes necessary to the\nstudents who would qualify themselves for service in Moslem lands\nfrom Mauritania to Mesopotamia. It freely uses Turkish words\nlike \u201cKh\u00e1t\u00fan\u201d and Persian terms as \u201cSh\u00e1hbandar,\u201d thus requiring\nfor translation not only a somewhat archaic touch, but also a\nvocabulary borrowed from various sources: otherwise the effect\nwould not be reproduced. In places, however, the style rises to\nthe highly ornate approaching the pompous; e.g. the Wazirial\naddresses in the tale of King Jali\u2019ad. The battle-scenes, mostly\nadmirable (vol. v. 365), are told with the conciseness of a\ndespatch and the vividness of an artist; the two combining to\nform perfect \u201cword-pictures.\u201d Of the Bad\u00ed\u2019a or euphuistic style,\n\u201cParleying euphuism,\u201d and of AI Saj\u2019a, the prose rhyme, I shall\nspeak in a future page.\n\nThe characteristics of the whole are na\u00efvet\u00e9 and simplicity,\nclearness and a singular concision. The gorgeousness is in the\nimagery not in the language; the words are weak while the sense,\nas in the classical Scandinavian books, is strong; and here the\nArabic differs diametrically from the florid exuberance and\nturgid amplifications of the Persian story-teller, which sound so\nhollow and unreal by the side of a chaster model. It abounds in\nformul\u00e6 such as repetitions of religious phrases which are\nunchangeable. There are certain stock comparisons, as Lokman\u2019s\nwisdom, Joseph\u2019s beauty, Jacob\u2019s grief, Job\u2019s patience, David\u2019s\nmusic, and Maryam the Virgin\u2019s chastity. The eyebrow is a N\u00fan;\nthe eye a S\u00e1d, the mouth a M\u00edm. A hero is more prudent than the\ncrow, a better guide than the Kat\u00e1 grouse, more generous than the\ncock, warier than the crane, braver than the lion, more\naggressive than the panther, finer-sighted than the horse,\ncraftier than the fox, greedier than the gazelle, more vigilant\nthan the dog, and thriftier than the ant. The cup-boy is a sun\nrising from the dark underworld symbolised by his collar; his\ncheek-mole is a crumb of ambergris, his nose is a scymitar grided\nat the curve; his lower lip is a jujube; his teeth are the\nPleiades or hailstones; his browlocks are scorpions; his young\nhair on the upper lip is an emerald; his side beard is a swarm of\nants or a L\u00e1m ( -letter) enclosing the roses or anemones of his\ncheek. The cup-girl is a moon who rivals the sheen of the sun;\nher forehead is a pearl set off by the jet of her \u201cidiot-fringe;\u201d\nher eyelashes scorn the sharp sword; and her glances are arrows\nshot from the bow of the eyebrows. A mistress necessarily\nbelongs, though living in the next street, to the Wady Liw\u00e1 and\nto a hostile clan of Badawin whose blades are ever thirsting for\nthe lover\u2019s blood and whose malignant tongues aim only at the\n\u201cdefilement of separation.\u201d Youth is upright as an Alif, or\nslender and bending as a branch of the B\u00e1n-tree which we should\ncall a willow-wand,[FN#307] while Age, crabbed and crooked, bends\ngroundwards vainly seeking in the dust his lost juvenility. As\nBaron de Slane says of these stock comparisons (Ibn Khall. i.\nxxxvi.), \u201cThe figurative language of Moslem poets is often\ndifficult to be understood. The narcissus is the eye; the feeble\nstem of that plant bends languidly under its dower, and thus\nrecalls to mind the languor of the eyes. Pearls signify both\ntears and teeth; the latter are sometimes called hailstones, from\ntheir whiteness and moisture; the lips are cornelians or rubies;\nthe gums, a pomegranate flower; the dark foliage of the myrtle is\nsynonymous with the black hair of the beloved, or with the first\ndown on the cheeks of puberty. The down itself is called the\niz\u00e2r, or head-stall of the bridle, and the curve of the izar is\ncompared to the letters l\u00e2m ( ) and n\u00fbn ( ).[FN#308] Ringlets\ntrace on the cheek or neck the letter Waw ( ); they are called\nScorpions (as the Greek         ), either from their dark colour\nor their agitated movements; the eye is a sword; the eyelids\nscabbards; the whiteness of the complexion, camphor; and a mole\nor beauty-spot, musk, which term denotes also dark hair. A mole\nis sometimes compared also to an ant creeping on the cheek\ntowards the honey of the mouth; a handsome face is both a full\nmoon and day; black hair is night; the waist is a willow-branch\nor a lance; the water of the face is self-respect: a poet sells\nthe water of his face[FN#309] when he bestows mercenary praises\non a rich patron.\u201d\n\nThis does not sound promising: yet, as has been said of Arab\nmusic, the persistent repetition of the same notes in the minor\nkey is by no means monotonous and ends with haunting the ear,\noccupying the thought and touching the soul. Like the distant\nfrog-concert and chirp of the cicada, the creak of the water-wheel\n and the stroke of hammers upon the anvil from afar, the\nmurmur of the fountain, the sough of the wind and the plash of\nthe wavelet, they occupy the sensorium with a soothing effect,\nforming a barbaric music full of sweetness and peaceful pleasure.\n\n                             \u00a7 IV.\n                       SOCIAL CONDITION.\n\nI here propose to treat of the Social Condition which The Nights\ndiscloses, of Al-Islam at the earlier period of its development,\nconcerning the position of women and about the pornology of the\ngreat Saga-book.\n\n                         A.\u2014Al-Islam.\n\nA splendid and glorious life was that of Baghdad in the days of\nthe mighty Caliph,[FN#310] when the Capital had towered to the\nzenith of grandeur and was already trembling and tottering to the\nfall. The centre of human civilisation, which was then confined\nto Greece and Arabia, and the metropolis of an Empire exceeding\nin extent the widest limits of Rome, it was essentially a city of\npleasure, a Paris of the ixth century. The \u201cPalace of Peace\u201d (D\u00e1r\nal-Sal\u00e1m), worthy successor of Babylon and Nineveh, which had\noutrivalled Damascus, the \u201cSmile of the Prophet,\u201d and Kufah, the\nsuccessor of Hira and the magnificent creation of Caliph Omar,\npossessed unrivalled advantages of site and climate. The Tigris-Euphrates\n Valley, where the fabled Garden of Eden has been\nplaced, in early ages succeeded the Nile-Valley as a great\ncentre of human development; and the prerogative of a central and\ncommanding position still promises it, even in the present state\nof decay and desolation under the unspeakable Turk, a magnificent\nfuture,[FN#311] when railways and canals shall connect it with\nEurope. The city of palaces and government offices, hotels and\npavilions, mosques and colleges, kiosks and squares, bazars and\nmarkets, pleasure grounds and orchards, adorned with all the\ngraceful charms which Saracenic architecture had borrowed from\nthe Byzantines, lay couched upon the banks of the Dijlah-Hiddekel\nunder a sky of marvellous purity and in a climate which makes\nmere life a \u201cKayf\u201d\u2014the luxury of tranquil enjoyment. It was\nsurrounded by far extending suburbs, like Rusafah on the Eastern\nside and villages like Baturanjah, dear to the votaries of\npleasure; and with the roar of a gigantic capital mingled the hum\nof prayer, the trilling of birds, the thrilling of harp and lute,\nthe shrilling of pipes, the witching strains of the professional\nAlmah, and the minstrel\u2019s lay.\n\nThe population of Baghdad must have been enormous when the\nsmallest number of her sons who fell victims to Hul\u00e1ku Khan in\n1258 was estimated at eight hundred thousand, while other\nauthorities more than double the terrible \u201cbutcher\u2019s bill.\u201d Her\npolicy and polity were unique. A well regulated routine of\ntribute and taxation, personally inspected by the Caliph; a\nnetwork of waterways, canaux d\u2019arrosage; a noble system of\nhighways, provided with viaducts, bridges and caravanserais, and\na postal service of mounted couriers enabled it to collect as in\na reservoir the wealth of the outer world. The facilities for\neducation were upon the most extended scale; large sums, from\nprivate as well as public sources, were allotted to Mosques, each\nof which, by the admirable rule of Al-Islam, was expected to\ncontain a school: these establishments were richly endowed and\nstocked with professors collected from every land between\nKhorasan and Marocco;[FN#312] and immense libraries[FN#313]\nattracted the learned of all nations. It was a golden age for\npoets and panegyrists, koranists and literati, preachers and\nrhetoricians, physicians and scientists who, besides receiving\nhigh salaries and fabulous presents, were treated with all the\nhonours of Chinese Mandarins; and, like these, the humblest\nMoslem\u2014fisherman or artizan\u2014could aspire through knowledge or\nsavoir faire to the highest offices of the Empire. The effect was\na grafting of Egyptian, and old Mesopotamian, of Persian and\nGr\u00e6co-Latin fruits, by long Time deteriorated, upon the strong\nyoung stock of Arab genius; and the result, as usual after such\nimping, was a shoot of exceptional luxuriance and vitality. The\neducational establishments devoted themselves to the three main\nobjects recognised by the Moslem world, Theology, Civil Law and\nBelles Lettres; and a multitude of trained Councillors enabled\nthe ruling powers to establish and enlarge that complicated\nmachinery of government, at once concentrated and decentralized,\na despotism often fatal to the wealthy great but never neglecting\nthe interests of the humbler lieges, which forms the beau id\u00e9al\nof Oriental administration. Under the Chancellors of the Empire\nthe Kazis administered law and order, justice and equity; and\nfrom their decisions the poorest subject, Moslem or miscreant,\ncould claim with the general approval of the lieges, access and\nappeal to the Caliph who, as Im\u00e1m or Antistes of the Faith was\nHigh President of a Court of Cassation.\n\nUnder wise administration Agriculture and Commerce, the twin\npillars of national prosperity, necessarily flourished. A\nscientific canalisation, with irrigation works inherited from the\nancients, made the Mesopotamian Valley a rival of Kemi the Black\nLand, and rendered cultivation a certainty of profit, not a mere\nspeculation, as it must ever be to those who perforce rely upon\nthe fickle rains of Heaven. The remains of extensive mines prove\nthat this source of public wealth was not neglected; navigation\nlaws encouraged transit and traffic; and ordinances for the\nfisheries aimed at developing a branch of industry which is still\nbackward even during the xixth century. Most substantial\nencouragement was given to trade and commerce, to manufactures\nand handicrafts, by the flood of gold which poured in from all\nparts of earth; by the presence of a splendid and luxurious\ncourt, and by the call for new arts and industries which such a\ncivilisation would necessitate. The crafts were distributed into\nguilds and syndicates under their respective chiefs, whom the\ngovernment did not \u201cgovern too much\u201d: these Shahbandars,\nMukaddams and Nak\u00edbs regulated the several trades, rewarded the\nindustrious, punished the fraudulent and were personally\nanswerable, as we still see at Cairo, for the conduct of their\nconstituents. Public order, the sine qu\u00e2 non of stability and\nprogress, was preserved, first, by the satisfaction of the lieges\nwho, despite their characteristic turbulence, had few if any\ngrievances; and, secondly, by a well directed and efficient\npolice, an engine of statecraft which in the West seems most\ndifficult to perfect. In the East, however, the Wali or Chief\nCommissioner can reckon more or less upon the unsalaried\nassistance of society: the cities are divided into quarters shut\noff one from other by night, and every Moslem is expected, by his\nlaw and religion, to keep watch upon his neighbours, to report\ntheir delinquencies and, if necessary, himself to carry out the\npenal code. But in difficult cases the guardians of the peace\nwere assisted by a body of private detectives, women as well as\nmen: these were called Taww\u00e1b\u00fan = the Penitents, because like our\nBow-street runners, they had given up an even less respectable\ncalling. Their adventures still delight the vulgar, as did the\nNewgate Calendar of past generations; and to this class we owe\nthe Tales of Calamity Ahmad, Dalilah the Wily One, Saladin with\nthe Three Chiefs of Police (vol. iv. 271), and Al-Malik al-Z\u00e1hir\nwith the Sixteen Constables (Bresl. Edit. xi. pp. 321\u2013 99). Here\nand in many other places we also see the origin of that\n\u201cpicaresque\u201d literature which arose in Spain and overran Europe;\nand which begat Le Moyen de Parvenir. [FN#314]\n\nI need say no more on this heading, the civilisation of Baghdad\ncontrasting with the barbarism of Europe then Germanic, The\nNights itself being the best expositor. On the other hand the\naction of the state-religion upon the state, the condition of Al-Islam\n during the reign of Al-Rashid, its declension from the\nprimitive creed and its relation to Christianity and Christendom,\nrequire a somewhat extended notice. In offering the following\nobservations it is only fair to declare my standpoints.\n\n1. All forms of \u201cfaith,\u201d that is, belief in things unseen, not\nsubject to the senses, and therefore unknown and (in our present\nstage of development) unknowable, are temporary and transitory:\nno religion hitherto promulgated amongst men shows any prospect\nof being final or otherwise than finite.\n\n2.   Religious ideas, which are necessarily limited, may all be\ntraced home to the old seat of science and art, creeds and polity\nin the Nile-Valley and to this day they retain the clearest signs\nof their origin.\n\n3.   All so-called \u201crevealed\u201d religions consist mainly of three\nportions, a cosmogony more or less mythical, a history more or\nless falsified and a moral code more or less pure.\n\nAl-Islam, it has been said, is essentially a fighting faith and\nnever shows to full advantage save in the field. The faith and\nluxury of a wealthy capital, the debauchery and variety of vices\nwhich would spring up therein, naturally as weeds in a rich\nfallow, and the cosmopolitan views which suggest themselves in a\nmeeting-place of nations, were sore trials to the primitive\nsimplicity of the \u201cReligion of Resignation\u201d\u2014the saving faith.\nHarun and his cousin-wife, as has been shown, were orthodox and\neven fanatical; but the Barmecides were strongly suspected of\nheretical leanings; and while the many-headed showed itself, as\nusual, violent, and ready to do battle about an Azan-call, the\nlearned, who sooner or later leaven the masses, were profoundly\ndissatisfied with the dryness and barrenness of Mohammed\u2019s creed,\nso acceptable to the vulgar, and were devising a series of\nschisms and innovations.\n\nIn the Tale of Tawaddud (vol. v. 189) the reader has seen a\nfairly extended catechism of the Creed (D\u00edn), the ceremonial\nobservances (Mazhab) and the apostolic practices (Sunnat) of the\nShafi\u2019\u00ed school which, with minor modifications, applies to the\nother three orthodox. Europe has by this time clean forgotten\nsome tricks of her former bigotry, such as \u201cMawmet\u201d (an idol!)\nand \u201cMahommerie\u201d (mummery[FN#315]), a place of Moslem worship:\neducated men no longer speak with Ockley of the \u201cgreat impostor\nMahomet,\u201d nor believe with the learned and violent Dr. Prideaux\nthat he was foolish and wicked enough to dispossess \u201ccertain poor\norphans, the sons of an inferior artificer\u201d (the Ban\u00fa Najj\u00e1r!). A\nhost of books has attempted, though hardly with success, to\nenlighten popular ignorance upon a crucial point; namely, that\nthe Founder of Al-Islam, like the Founder of Christianity, never\npretended to establish a new religion. His claims, indeed, were\nlimited to purging the \u201cSchool of Nazareth\u201d of the dross of ages\nand of the manifold abuses with which long use had infected its\nearly constitution: hence to the unprejudiced observer his\nreformation seems to have brought it nearer the primitive and\noriginal doctrine than any subsequent attempts, especially the\nJudaizing tendencies of the so-called \u201cProtestant\u201d churches. The\nMeccan Apostle preached that the Hanafiyyah or orthodox belief,\nwhich he subsequently named Al-Islam, was first taught by Allah,\nin all its purity and perfection, to Adam and consigned to\ncertain inspired volumes now lost; and that this primal Holy Writ\nreceived additions in the days of his descendants Sh\u00eds (Seth) and\nIdris (Enoch?), the founder of the Sabian (not \u201cSab\u00e6an\u201d) faith.\nHere, therefore, Al-Islam at once avoided the deplorable\nassumption of the Hebrews and the Christians,\u2014an error which has\nbeen so injurious to their science and their progress,\u2014of\nplacing their \u201cfirstman\u201d in circa B. C. 4000 or somewhat\nsubsequent to the building of the Pyramids: the Pre-Adamite[FN#316\n] races and dynasties of the Moslems remove a great\nstumbling-block and square with the anthropological views of the\npresent day. In process of time, when the Adamite religion\ndemanded a restoration and a supplement, its pristine virtue was\nrevived, restored and further developed by the books communicated\nto Abraham, whose dispensation thus takes the place of the Hebrew\nNoah and his Noachid\u00e6. In due time the Torah, or Pentateuch,\nsuperseded and abrogated the Abrahamic dispensation; the \u201cZab\u00far\u201d\nof David (a book not confined to the Psalms) reformed the Torah;\nthe Inj\u00edl or Evangel reformed the Zabur and was itself purified,\nquickened and perfected by the Koran which means             the\nReading or the Recital. Hence Locke, with many others, held\nMoslems to be unorthodox, that is, anti-Trinitarian Christians\nwho believe in the Immaculate Conception, in the Ascension and in\nthe divine mission of Jesus; and when Priestley affirmed that\n\u201cJesus was sent from God,\u201d all Moslems do the same. Thus they\nare, in the main point of doctrine connected with the Deity,\nsimply Arians as opposed to Athanasians. History proves that the\nformer was the earlier faith which, though formally condemned in\nA. D. 325 by Constantine\u2019s Council of Nice, [FN#317] overspread\nthe Orient beginning with Eastern Europe, where Ulphilas\nconverted the Goths; which extended into Africa with the Vandals,\nclaimed a victim or martyr as late as in the sixteenth century\n[FN#318] and has by no means died out in this our day.\n\nThe Talmud had been completed a full century before Mohammed\u2019s\ntime and the Evangel had been translated into Arabic; moreover\ntravel and converse with his Jewish and Christian friends and\ncompanions must have convinced the Meccan Apostle that\nChristianity was calling as loudly for reform as Judaism had\ndone. [FN#319] An exaggerated Trinitarianism or rather Tritheism,\na \u201cFourth Person\u201d and Saint-worship had virtually dethroned the\nDeity; whilst Mariolatry had made the faith a religio muliebris,\nand superstition had drawn from its horrid fecundity an\nincredible number of heresies and monstrous absurdities. Even\necclesiastic writers draw the gloomiest pictures of the Christian\nChurch in the fourth and seventh centuries, and one declares that\nthe \u201cKingdom of Heaven had become a Hell.\u201d Egypt, distracted by\nthe blood-thirsty religious wars of Copt and Greek, had been\ncovered with hermitages by a yens aeterna of semi-maniacal\nsuperstition. Syria, ever \u201cferacious of heresies,\u201d had allowed\nmany of her finest tracts to be monopolised by monkeries and\nnunneries.[FN#320] After many a tentative measure Mohammed seems\nto have built his edifice upon two bases, the unity of the\nGodhead and the priesthood of the pater-familias. He abolished\nfor ever the \u201csacerdos alter Christus\u201d whose existence, as some\none acutely said, is the best proof of Christianity, and whom all\nknow to be its weakest point. The Moslem family, however humble,\nwas to be the model in miniature of the State, and every father\nin Al-Islam was made priest and pontiff in his own house, able\nunaided to marry himself, to circumcise (to baptise as it were)\nhis children, to instruct them in the law and canonically to bury\nhimself (vol. viii. 22). Ritual, properly so called, there was\nnone; congregational prayers were merely those of the individual\nen masse, and the only admitted approach to a sacerdotal order\nwere the Olema or scholars learned in the legistic and the Mullah\nor schoolmaster. By thus abolishing the priesthood Mohammed\nreconciled ancient with modern wisdom. \u201cScito dominum,\u201d said\nCato, \u201cpro tot\u00e2 famili\u00e2 rem divinam facere\u201d: \u201cNo priest at a\nbirth, no priest at a marriage, no priest at a death,\u201d is the\naspiration of the present Rationalistic School.\n\nThe Meccan Apostle wisely retained the compulsory sacrament of\ncircumcision and the ceremonial ablutions of the Mosaic law; and\nthe five daily prayers not only diverted man\u2019s thoughts from the\nworld but tended to keep his body pure. These two institutions\nhad been practiced throughout life by the Founder of\nChristianity; but the followers who had never seen him, abolished\nthem for purposes evidently political and propagandist. By\nignoring the truth that cleanliness is next to godliness they\npaved the way for such saints as Simon Stylites and Sabba who,\nlike the lowest Hindu orders of ascetics, made filth a\nconcominant and an evidence of piety: even now English Catholic\ngirls are at times forbidden by Italian priests a frequent use of\nthe bath as a sign post to the sin of \u201cluxury.\u201d Mohammed would\nhave accepted the morals contained in the Sermon on the Mount\nmuch more readily than did the Jews from whom its matter was\nborrowed.[FN#321] He did something to abolish the use of wine,\nwhich in the East means only its abuse; and he denounced games of\nchance, well knowing that the excitable races of sub-tropical\nclimates cannot play with patience, fairness or moderation. He\nset aside certain sums for charity to be paid by every Believer\nand he was the first to establish a poor-rate (Zak\u00e1t): thus he\navoided the shame and scandal of mendicancy which, beginning in\nthe Catholic countries of Southern Europe, extends to Syria and\nas far East as Christianity is found. By these and other measures\nof the same import he made the ideal Moslem\u2019s life physically\nclean, moderate and temperace.\n\nBut Mohammed, the \u201cmaster mind of the age,\u201d had, we must own, a\n\u201cgenuine prophetic power, a sinking of self in the Divine not\ndistinguishable in kind from the inspiration of the Hebrew\nprophets,\u201d especially in that puritanical and pharisaic\nnarrowness which, with characteristic simplicity, can see no good\noutside its own petty pale. He had insight as well as outsight,\nand the two taught him that personal and external reformation\nwere mean matters compared with elevating the inner man. In the\n\u201cpurer Faith,\u201d which he was commissioned to abrogate and to\nquicken, he found two vital defects equally fatal to its energy\nand to its longevity. These were (and are) its egoism and its\ndegradation of humanity. Thus it cannot be a \u201cpleroma\u201d: it needs\na Higher Law.[FN#322] As Judaism promised the good Jew all manner\nof temporal blessings, issue, riches, wealth, honour, power,\nlength of days, so Christianity offered the good Christian, as a\nbribe to lead a godly life, personal salvation and a future state\nof happiness, in fact the Kingdom of Heaven, with an alternative\nthreat of Hell. It never rose to the height of the Hindu Brahmans\nand Lao-Tse (the \u201cAncient Teacher\u201d); of Zeno the Stoic and his\ndisciples the noble Pharisees[FN#323] who believed and preached\nthat Virtue is its own reward. It never dared to say, \u201cDo good\nfor Good\u2019s sake;\u201d[FN#324] even now it does not declare with\nCicero, \u201cThe sum of all is that what is right should be sought\nfor its own sake, because it is right, and not because it is\nenacted.\u201d It does not even now venture to say with Philo Jud\u00e6us,\n\u201cThe good man seeks the day for the sake of the day, and the\nlight for the light\u2019s sake; and he labours to acquire what is\ngood for the sake of the good itself, and not of anything else.\u201d\nSo far for the egotism, naive and unconscious, of Christianity,\nwhose burden is, \u201cDo good to escape Hell and gain Heaven.\u201d\n\nA no less defect in the \u201cSchool of Galilee\u201d is its low view of\nhuman nature. Adopting as sober and authentic history an Osirian-Hebrew\n myth which Philo and a host of Rabbis explain away, each\nafter his own fashion, Christianity dwells, lovingly as it were,\nupon the \u201cFall\u201d of man[FN#325] and seems to revel in the\ncontemptible condition to which \u201coriginal sin\u201d condemned him;\nthus grovelling before God ad majorem Dei gloriam. To such a\npoint was and is this carried that the Synod of Dort declared,\nInfantes infidelium morientes in infanti\u00e2 reprobatos esse statui\nmus; nay, many of the orthodox still hold a Christian babe dying\nunbaptised to be unfit for a higher existence, and some have even\ncreated a \u201climbo\u201d expressly to domicile the innocents \u201cof whom is\nthe kingdom of Heaven.\u201d Here, if any where, the cloven foot shows\nitself and teaches us that the only solid stratum underlying\npriestcraft is one composed of \u00a3 s. d.\n\nAnd I never can now believe it, my Lord! (Bishop) we come to this\nearth Ready damned, with the seeds of evil sown quite so thick at\nour birth, sings Edwin Arnold.[FN#326] We ask, can infatuation or\nhypocrisy\u2014for it must be the one or the other\u2014go farther? But\nthe Adamical myth is opposed to all our modern studies. The\ndeeper we dig into the Earth\u2019s \u201ccrust,\u201d the lower are the\nspecimens of human remains which occur; and hitherto not a single\n\u201cfind\u201d has come to revive the faded glories of\n\n          Adam the goodliest man of men since born (!)\n\n          His sons, the fairest of her daughters Eve.\n\n\nThus Christianity, admitting, like Judaism, its own saints and\nsantons, utterly ignores the progress of humanity, perhaps the\nonly belief in which the wise man can take unmingled\nsatisfaction. Both have proposed an originally perfect being with\nhyacinthine locks, from whose type all the subsequent humans are\ndegradations physical and moral. We on the other hand hold, from\nthe evidence of our senses, that early man was a savage very\nlittle superior to the brute; that during man\u2019s millions of years\nupon earth there has been a gradual advance towards perfection,\nat times irregular and even retrograde, but in the main\nprogressive; and that a comparison of man in the xixth century\nwith the caveman[FN#327] affords us the means of measuring past\nprogress and of calculating the future of humanity.\n\nMahommed was far from rising to the moral heights of the ancient\nsages: he did nothing to abate the egotism of Christianity; he\neven exaggerated the pleasures of its Heaven and the horrors of\nits Hell. On the other hand he did much to exalt human nature. He\npassed over the \u201cFall\u201d with a light hand; he made man superior to\nthe angels; he encouraged his fellow creatures to be great and\ngood by dwelling upon their nobler not their meaner side; he\nacknowledged, even in this world, the perfectability of mankind,\nincluding womankind, and in proposing the loftiest ideal he acted\nunconsciously upon the grand dictum of chivalry\u2014Honneur\noblige.[FN#328] His prophets were mostly faultless men; and, if\nthe \u201cPure of Allah\u201d sinned, he \u201csinned against himself.\u201d Lastly,\nhe made Allah predetermine the career and fortunes, not only of\nempires, but of every created being; thus inculcating sympathy\nand tolerance of others, which is true humanity, and a proud\nresignation to evil as to good fortune. This is the doctrine\nwhich teaches the vulgar Moslem a dignity observed even by the\n\u201cblind traveller,\u201d and which enables him to display a moderation,\na fortitude, and a self-command rare enough amongst the followers\nof the \u201cpurer creed.\u201d\n\nChristian historians explain variously the portentous rise of Al-Islam\n and its marvellous spread over vast regions, not only of\npagans and idolators but of Christians. Prideaux disingenuously\nsuggests that it \u201cseems to have been purposely raised up by God,\nto be a scourge to the Christian Church for not living in\naccordance with their most holy religion.\u201d The popular excuse is\nby the free use of the sword; this, however, is mere ignorance:\nin Mohammed\u2019s day and early Al-Islam only actual fighters were\nslain:[FN#329] the rest were allowed to pay the Jizyah, or\ncapitation-tax, and to become tributaries, enjoying almost all\nthe privileges of Moslems. But even had forcible conversion been\nmost systematically practiced, it would have afforded an\ninsufficient explanation of the phenomenal rise of an empire\nwhich covered more ground in eighty years than Rome had gained in\neight hundred. During so short a time the grand revival of\nMonotheism had consolidated into a mighty nation, despite their\neternal blood-feuds, the scattered Arab tribes; a six-years\u2019\ncampaign had conquered Syria, and a lustre or two utterly\noverthrew Persia, humbled the Gr\u00e6co-Roman, subdued Egypt and\nextended the Faith along northern Africa as far as the Atlantic.\nWithin three generations the Copts of Nile-land had formally cast\nout Christianity, and the same was the case with Syria, the\ncradle of the Nazarene, and Mesopotamia, one of his strongholds,\nalthough both were backed by all the remaining power of the\nByzantine empire. Northwestern Africa, which had rejected the\nidolatro-philosophic system of pagan and imperial Rome, and had\naccepted, after lukewarm fashion, the Arian Christianity imported\nby the Vandals, and the \u201cNicene mystery of the Trinity,\u201d hailed\nwith enthusiasm the doctrines of the Koran and has never ceased\nto be most zealous in its Islam. And while Mohammedanism speedily\nreduced the limits of Christendom by one-third, while through-out\nthe Arabian, Saracenic and Turkish invasions whole Christian\npeoples embraced the monotheistic faith, there are hardly any\ninstances of defection from the new creed and, with the exception\nof Spain and Sicily, it has never been suppressed in any land\nwhere once it took root. Even now, when Mohammedanism no longer\nwields the sword, it is spreading over wide regions in China, in\nthe Indian Archipelago, and especially in Western and Central\nAfrica, propagated only by self-educated individuals, trading\ntravellers, while Christianity makes no progress and cannot exist\non the Dark Continent without strong support from Government. Nor\ncan we explain this honourable reception by the \u201clicentiousness\u201d\nignorantly attributed to Al-Islam, one of the most severely moral\nof institutions; or by the allurements of polygamy and\nconcubinage, slavery,[FN#330] and a \u201cwholly sensual Paradise\u201d\ndevoted to eating, drinking[FN#331] and the pleasures of the\nsixth sense. The true and simple explanation is that this grand\nReformation of Christianity was urgently wanted when it appeared,\nthat it suited the people better than the creed which it\nsuperseded and that it has not ceased to be sufficient for their\nrequirements, social, sexual and vital. As the practical\nOrientalist, Dr. Leitner, well observes from his own experience,\n\u201cThe Mohammedan religion can adapt itself better than any other\nand has adapted itself to circumstances and to the needs of the\nvarious races which profess it, in accordance with the spirit of\nthe age.\u201d[FN#332] Hence, I add, its wide diffusion and its\nimpregnable position. \u201cThe dead hand, stiff and motionless,\u201d is a\nforcible simile for the present condition of Al-Islam; but it\nresults from limited and imperfect observation and it fails in\nthe sine qu\u00e2 non of similes and metaphors, a foundation of fact.\n\nI cannot quit this subject without a passing reference to an\nadmirably written passage in Mr. Palgrave\u2019s travels[FN#333] which\nis essentially unfair to Al-Islam. The author has had ample\nopportunities of comparing creeds: of Jewish blood and born a\nProtestant, he became a Catholic and a Jesuit (P\u00e8re Michel\nCohen)[FN#334] in a Syrian convent; he crossed Arabia as a good\nMoslem and he finally returned to his premier amour, Anglicanism.\nBut his picturesque depreciation of Mohammedanism, which has\nfound due appreciation in more than one popular volume, [FN#335]\nis a notable specimen of special pleading, of the ad captandum in\nits modern and least honest form. The writer begins by assuming\nthe arid and barren Wahhabi-ism, which he had personally studied,\nas a fair expression of the Saving Faith. What should we say to a\nMoslem traveller who would make the Calvinism of the sourest\nCovenanter, model, genuine and ancient Christianity? What would\nsensible Moslems say to these propositions of Professor Maccovius\nand the Synod of Dort:\u2014Good works are an obstacle to salvation.\nGod does by no means will the salvation of all men: he does will\nsin and he destines men to sin, as sin? What would they think of\nthe Inadmissible Grace, the Perseverance of the Elect, the\nSupralapsarian and the Sublapsarian and, finally, of a Deity the\nauthor of man\u2019s existence, temptation and fall, who deliberately\npre-ordains sin and ruin? \u201cFather Cohen\u201d carries out into the\nregions of the extreme his strictures on the one grand vitalising\nidea of Al-Islam, \u201cThere is no god but God;\u201d[FN#336] and his\ndeduction concerning the Pantheism of Force sounds unreal and\nunsound, compared with the sensible remarks upon the same subject\nby Dr. Badgers[FN#337] who sees the abstruseness of the doctrine\nand does not care to include it in hard and fast lines or to\nsubject it to mere logical analysis. Upon the subject of\n\u201cpredestination\u201d Mr. Palgrave quotes, not from the Koran, but\nfrom the Ah\u00e1d\u00eds or Traditional Sayings of the Apostle; but what\nimportance attaches to a legend in the Mischnah, or Oral Law, of\nthe Hebrews utterly ignored by the Written Law? He joins the many\nin complaining that even the mention of \u201cthe love of God\u201d is\nabsent from Mohammed\u2019s theology, burking the fact that it never\noccurs in the Jewish scriptures and that the genius of Arabic,\nlike Hebrew, does not admit the expression: worse still, he keeps\nfrom his reader such Koranic passages as, to quote no other,\n\u201cAllah loveth you and will forgive your sins\u201d (iii. 29). He\npities Allah for having \u201cno son, companion or counsellor\u201d and, of\ncourse, he must equally commiserate Jehovah. Finally his views of\nthe lifelessness of Al-Islam are directly opposed to the opinions\nof Dr. Leitner and the experience of all who have lived in Moslem\nlands. Such are the ingenious but not ingenuous distortions of\nfact, the fine instances of the pathetic fallacy, and the\nnoteworthy illustrations of the falsehood of extremes, which have\nengendered \u201cMohammedanism a Relapse: the worst form of\nMonotheism,\u201d[FN#338] and which have been eagerly seized upon and\nfurther deformed by the authors of popular books, that is,\nvolumes written by those who know little for those who know less.\n\nIn Al-Rashid\u2019s day a mighty change had passed over the primitive\nsimplicity of Al-Islam, the change to which faiths and creeds,\nlike races and empires and all things sublunary, are subject. The\nproximity of Persia and the close intercourse with the Gr\u00e6co-Romans\n had polished and greatly modified the physiognomy of the\nrugged old belief: all manner of metaphysical subtleties had\ncropped up, with the usual disintegrating effect, and some of\nthese threatened even the unity of the Godhead. Musaylimah and\nKarmat had left traces of their handiwork: the Mutazilites\n(separatists or secessors) actively propagated their doctrine of\na created and temporal Koran. The Kh\u00e1rij\u00ed or Ib\u00e1zi, who rejects\nand reviles Ab\u00fa Tur\u00e1b (Caliph Ali), contended passionately with\nthe Sh\u00ed\u2019ah who reviles and rejects the other three \u201cSuccessors;\u201d\nand these sectarians, favoured by the learned, and by the\nAbbasides in their jealous hatred of the Ommiades, went to the\nextreme length of the Ali-Il\u00e1hi\u2014the God-makers of Ali\u2014whilst\nthe Dahr\u00ed and the Zind\u00edk, the Mundanist and the Agnoetic,\nproposed to sweep away the whole edifice. The neo-Platonism and\nGnosticism which had not essentially affected\nChristendom,[FN#339] found in Al-Islam a rich fallow and gained\nstrength and luxuriance by the solid materialism and conservatism\nof its basis. Such were a few of the distracting and resolving\ninfluences which Time had brought to bear upon the True Believer\nand which, after some half a dozen generations, had separated the\nseveral schisms by a wider breach than that which yawns between\nOrthodox, Romanist and Lutheran. Nor was this scandal in Al-Islam\nabated until the Tartar sword applied to it the sharpest remedy.\n\n                           B.\u2014Woman.\n\nThe next point I propose to consider is the position of womanhood\nin The Nights, so curiously at variance with the stock ideas\nconcerning the Moslem home and domestic policy still prevalent,\nnot only in England, but throughout Europe. Many readers of these\nvolumes have remarked to me with much astonishment that they find\nthe female characters more remarkable for decision, action and\nmanliness than the male; and are wonderstruck by their masterful\nattitude and by the supreme influence they exercise upon public\nand private life.\n\nI have glanced at the subject of the sex in Al-Islam to such an\nextent throughout my notes that little remains here to be added.\nWomen, all the world over are what men make them; and the main\ncharm of Amazonian fiction is to see how they live and move and\nhave their being without any masculine guidance. But it is the\nold ever-new fable\n\n          \u201cWho drew the Lion vanquished? \u2019Twas a man!\u201d\n\nThe books of the Ancients, written in that stage of civilisation\nwhen the sexes are at civil war, make women even more than in\nreal life the creatures of their masters: hence from the dawn of\nliterature to the present day the sex has been the subject of\ndisappointed abuse and eulogy almost as unmerited. Ecclesiastes,\nperhaps the strangest specimen of an \u201cinspired volume\u201d the world\nhas yet produced, boldly declares \u201cOne (upright) man among a\nthousand I have found; but a woman among all have I not found\u201d\n(vol. vii. 28), thus confirming the pessimism of Petronius:\u2014\n\n          Femina nulla bona est, et si bona contigit ulla\n\n          Nescio quo fato res male facta bona est.\n\n\nIn the Psalms again (xxx. 15) we have the old sneer at the three\ninsatiables, Hell, Earth and the Parts feminine (os vulv\u00e6); and\nRabbinical learning has embroidered these and other texts,\nproducing a truly hideous caricature. A Hadis attributed to\nMohammed runs, \u201cThey (women) lack wits and faith. When Eve was\ncreated Satan rejoiced saying:\u2014Thou art half of my host, the\ntrustee of my secret and my shaft wherewith I shoot and miss\nnot!\u201d Another tells us, \u201cI stood at the gate of Heaven, and lo!\nmost of its inmates were poor, and I stood at the gate of Hell,\nand lo! most of its inmates were women.\u201d[FN#340] \u201cTake care of\nthe glass-phials!\u201d cried the Prophet to a camel-guide singing\nwith a sweet voice. Yet the Meccan Apostle made, as has been\nseen, his own household produce two perfections. The blatant\npopular voice follows with such \u201cdictes\u201d as, \u201cWomen are made of\nnectar and poison\u201d; \u201cWomen have long hair and short wits\u201d and so\nforth. Nor are the Hindus behindhand. Woman has fickleness\nimplanted in her by Nature like the flashings of lightning (Kath\u00e1\ns.s. i. 147); she is valueless as a straw to the heroic mind\n(169); she is hard as adamant in sin and soft as flour in fear\n(170) and, like the fly, she quits camphor to settle on compost\n(ii. 17). \u201cWhat dependence is there in the crowing of a hen?\u201d\n(women\u2019s opinions) says the Hindi proverb; also \u201cA virgin with\ngrey hairs!\u201d (i.e. a monster) and, \u201cWherever wendeth a fairy face\na devil wendeth with her.\u201d The same superficial view of holding\nwoman to be lesser (and very inferior) man is taken generally by\nthe classics; and Euripides distinguished himself by misogyny,\nalthough he drew the beautiful character of Alcestis. Simonides,\nmore merciful than Ecclesiastes, after naming his swine-women,\ndog-women, cat-women, etc., ends the decade with the admirable\nbee-woman, thus making ten per cent. honest. In medi\u00e6val or\nGermanic Europe the doctrine of the Virgin mother gave the sex a\nstatus unknown to the Ancients except in Egypt, where Isis was\nthe help-mate and completion of Osiris, in modern parlance \u201cThe\nWoman clothed with the Sun.\u201d The kindly and courtly Palmerin of\nEngland, in whose pages \u201cgentlemen may find their choice of sweet\ninventions and gentlewomen be satisfied with courtly\nexpectations,\u201d suddenly blurts out, \u201cBut in truth women are never\nsatisfied by reason, being governed by accident or appetite\u201d\n(chaps. xlix).\n\nThe Nights, as might be expected from the emotional East,\nexaggerate these views. Women are mostly \u201cSectaries of the god\nW\u00fcnsch\u201d; beings of impulse, blown about by every gust of passion;\nstable only in instability; constant only in inconstancy. The\nfalse ascetic, the perfidious and murderous crone and the old\nhag-procuress who pimps like Umm Kulsum,[FN#341] for mere\npleasure, in the luxury of sin, are drawn with an experienced and\nloving hand. Yet not the less do we meet with examples of the\ndutiful daughter, the model lover matronly in her affection, the\ndevoted wife, the perfect mother, the saintly devotee, the\nlearned preacher, Univira the chaste widow and the\nself-sacrificing heroic woman. If we find (vol. iii. 216) the sex\ndescribed as:\u2014\n\n          An offal cast by kites where\u2019er they list,\n\nand the studied insults of vol. iii. 318, we also come upon an\nadmirable sketch of conjugal happiness (vol. vii. ? 43); and, to\nmention no other, Shahryar\u2019s attestation to Shahrazad\u2019s\nexcellence in the last charming pages of The Nights.[FN#342] It\nis the same with the Kath\u00e1 whose praise and dispraise are equally\nenthusiastic; e.g., \u201cWomen of good family are guarded by their\nvirtue, the sole efficient chamberlain; but the Lord himself can\nhardly guard the unchaste. Who can stem a furious stream and a\nfrantic woman?\u201d (i. 328). \u201cExcessive love in woman is your only\nhero for daring\u201d (i. 339). \u201cThus fair ones, naturally feeble,\nbring about a series of evil actions which engender discernment\nand aversion to the world; but here and there you will find a\nvirtuous woman who adorneth a glorious house as the streak of the\nmoon arrayeth the breadth of the Heavens\u201d (i. 346). \u201cSo you see,\nKing, honourable matrons are devoted to their husbands and \u2019tis\nnot the case that women are always bad\u201d (ii. 624). And there is\ntrue wisdom in that even balance of feminine qualities advocated\nby our Hindu-Hindi class-book the Toti-n\u00e1meh or Parrot volume.\nThe perfect woman has seven requisites. She must not always be\nmerry (1) nor sad (2); she must not always be talking (3) nor\nsilently musing (4); she must not always be adorning herself (5)\nnor neglecting her person (6); and, (7) at all times she must be\nmoderate and self possessed.\n\nThe legal status of womankind in Al-Islam is exceptionally high,\na fact of which Europe has often been assured, although the truth\nhas not even yet penetrated into the popular brain. Nearly a\ncentury ago one Mirza Ab\u00fa T\u00e1lib Kh\u00e1n, an Amild\u00e1r or revenue\ncollector, after living two years in London, wrote an \u201capology\u201d\nfor, or rather a vindication of, his countrywomen which is still\nworth reading and quoting.[FN#343] Nations are but superficial\njudges of one another: where customs differ they often remark\nonly the salient distinctive points which, when examined, prove\nto be of minor importance. Europeans seeing and hearing that\nwomen in the East are \u201ccloistered\u201d as the Grecian matron was wont\n\u1f14\u03bd\u03b4\u03bf\u03bd \u03bc\u03ad\u03bd\u03b5\u03b9\u03bd and \u03bf\u1f30\u03ba\u03bf\u03bd\u03c1\u03b5\u0311\u03b9\u03bd; that wives may not walk out with\ntheir husbands and cannot accompany them to \u201cballs and parties\u201d;\nmoreover, that they are always liable, like the ancient Hebrew,\nto the mortification of the \u201csister-wife,\u201d have most ignorantly\ndetermined that they are mere serviles and that their lives are\nnot worth living. Indeed, a learned lady, Miss Martineau, once\nvisiting a Harem went into ecstasies of pity and sorrow because\nthe poor things knew nothing of\u2014say trigonometry and the use of\nthe globes. Sonnini thought otherwise, and my experience, like\nthat of all old dwellers in the East, is directly opposed to this\nconclusion.\n\nI have noted (Night cmlxii.) that Mohammed, in the fifth year of\nhis reign,[FN#344] after his ill-advised and scandalous\nmarriage[FN#345] with his foster-daughter Zaynab, established the\nHij\u00e1b or veiling of women. It was probably an exaggeration of\nlocal usage: a modified separation of the sexes, which extended\nand still extends even to the Badawi, must long have been\ncustomary in Arabian cities, and its object was to deliver the\nsexes from temptation, as the Koran says (xxxii. 32), \u201cpurer will\nthis (practice) be for your hearts and their hearts.\u201d[FN#346] The\nwomen, who delight in restrictions which tend to their honour,\naccepted it willingly and still affect it, they do not desire a\nliberty or rather a licence which they have learned to regard as\ninconsistent with their time-honoured notions of feminine decorum\nand delicacy, and they would think very meanly of a husband who\npermitted them to be exposed, like hetair\u00e6, to the public\ngaze.[FN#347] As Zubayr Pasha, exiled to Gibraltar for another\u2019s\ntreason, said to my friend, Colonel Buckle, after visiting\nquarters evidently laid out by a jealous husband, \u201cWe Arabs think\nthat when a man has a precious jewel, \u2019tis wiser to lock it up in\na box than to leave it about for anyone to take.\u201d The Eastern\nadopts the instinctive, the Western prefers the rational method.\nThe former jealously guards his treasure, surrounds it with all\nprecautions, fends off from it all risks and if the treasure go\nastray, kills it. The latter, after placing it en evidence upon\nan eminence in ball dress with back and bosom bared to the gaze\nof society, a bundle of charms exposed to every possible\nseduction, allows it to take its own way, and if it be misled, he\nkills or tries to kill the misleader. It is a fiery trial and the\nfew who safely pass through it may claim a higher standpoint in\nthe moral world than those who have never been sorely tried. But\nthe crucial question is whether Christian Europe has done wisely\nin offering such temptations.\n\nThe second and main objection to Moslem custom is the\nmarriage-system which begins with a girl being wedded to a man\nwhom she knows only by hearsay. This was the habit of our\nforbears not many generations ago, and it still prevails amongst\nnoble houses in Southern Europe, where a lengthened study of it\nleaves me doubtful whether the \u201clove-marriage,\u201d as it is called,\nor wedlock with an utter stranger, evidently the two extremes, is\nlikely to prove the happier. The \u201csister-wife\u201d is or would be a\nsore trial to monogamic races like those of Northern Europe where\nCaia, all but the equal of Caius in most points mental and\nphysical and superior in some, not unfrequently proves herself\nthe \u201cman of the family,\u201d the \u201conly man in the boat.\u201d But in the\nEast, where the sex is far more delicate, where a girl is brought\nup in polygamy, where religious reasons separate her from her\nhusband, during pregnancy and lactation, for three successive\nyears; and where often enough like the Mormon damsel she would\nhesitate to \u201cnigger it with a one-wife-man,\u201d the case assumes a\nvery different aspect and the load, if burden it be, falls\ncomparatively light. Lastly, the \u201cpatriarchal household\u201d is\nmostly confined to the grandee and the richard, whilst Holy Law\nand public opinion, neither of which can openly be disregarded,\nassign command of the household to the equal or first wife and\njealously guard the rights and privileges of the others.\n\nMirza Abu Talib \u201cthe Persian Prince\u201d[FN#348] offers six reasons\nwhy \u201cthe liberty of the Asiatic women appears less than that of\nthe Europeans,\u201d ending with,\n\n          I\u2019ll fondly place on either eye\n\n          The man that can to this reply.\n\n\nHe then lays down eight points in which the Moslem wife has\ngreatly the advantage over her Christian sisterhood; and we may\ntake his first as a specimen. Custom, not contrary to law,\ninvests the Mohammedan mother with despotic government of the\nhomestead, slaves, servants and children, especially the latter:\nshe alone directs their early education, their choice of faith,\ntheir marriage and their establishment in life; and in case of\ndivorce she takes the daughters, the sons going to the sire. She\nhas also liberty to leave her home, not only for one or two\nnights, but for a week or a fortnight, without consulting her\nhusband; and whilst she visits a strange household, the master\nand all males above fifteen are forbidden the Harem. But the main\npoint in favour of the Moslem wife is her being a \u201clegal sharer\u201d:\ninheritance is secured to her by Koranic law; she must be dowered\nby the bridegroom to legalise marriage and all she gains is\nsecured to her; whereas in England a \u201cMarried Woman\u2019s Property\nAct\u201d was completed only in 1882 after many centuries of the\ngrossest abuses.\n\nLastly, Moslems and Easterns in general study and intelligently\nstudy the art and mystery of satisfying the physical woman. In my\nForeword I have noticed among barbarians the system of \u201cmaking\nmen,\u201d[FN#349] that is, of teaching lads first arrived at puberty\nthe nice conduct of the instrumentum paratum plantandis avibus: a\nbranch of the knowledge-tree which our modern education grossly\nneglects, thereby entailing untold miseries upon individuals,\nfamilies and generations. The mock virtue, the most immodest\nmodesty of England and of the United States in the xixth century,\npronounces the subject foul and fulsome:\u201cSociety\u201d sickens at all\ndetails; and hence it is said abroad that the English have the\nfinest women in Europe and least know how to use them. Throughout\nthe East such studies are aided by a long series of volumes, many\nof them written by learned physiologists, by men of social\nstanding and by religious dignitaries high in office. The\nEgyptians especially delight in aphrodisiac literature treating,\nas the Turks say, de la partie au-dessous de la taille; and from\nfifteen hundred to two thousand copies of a new work, usually\nlithographed in cheap form, readily sell off. The pudibund Lane\nmakes allusion to and quotes (A. N. i. 216) one of the most out\nspoken, a 4to of 464 pages, called the Halbat al-Kumayt or \u201cRace-Course\n of the Bay Horse,\u201d a poetical and horsey term for grape-wine.\nAttributed by D\u2019Herbelot to the Kazi Shams al-Din Mohammed,\nit is wholly upon the subject of wassail and women till the last\nfew pages, when his reverence exclaims:\u2014\u201cThis much, O reader, I\nhave recounted, the better thou mayst know what to avoid;\u201d and so\nforth, ending with condemning all he had praised.[FN#350] Even\nthe divine and historian Jal\u00e1l al-D\u00edn al-Siyuti is credited with\nhaving written, though the authorship is much disputed, a work\nentitled, \u201cKit\u00e1b al-\u00cdz\u00e1h fi \u2019ilm al-Nik\u00e1h\u201d =The Book of\nExposition in the Science of Coition: my copy, a lithograph of 33\npages, undated, but evidently Cairene, begins with exclaiming\n\u201cAlhamdolillah\u2014Laud to the Lord who adorned the virginal bosom\nwith breasts and who made the thighs of women anvils for the\nspear handles of men!\u201d To the same amiable theologian are also\nascribed the \u201cKit\u00e1b Naw\u00e1zir al-Ayk fi al-Nayk\u201d = Green Splendours\nof the Copse in Copulation, an abstract of the \u201cKit\u00e1b al-Wish\u00e1h\nf\u00ed faw\u00e1id al-Nik\u00e1h\u201d = Book of the Zone on Coition-boon. Of the\nabundance of pornographic literature we may judge from a list of\nthe following seven works given in the second page of the \u201cKit\u00e1b\nRuj\u00fa\u2019a al-Shaykh ila Sab\u00e1h fi \u2019l-Kuwwat al-B\u00e1h[FN#351]\u201d = Book of\nAge-rejuvenescence in the power of Concupiscence: it is the work\nof Ahmad bin Sulayman, surnamed Ibn Kam\u00e1l Pasha.\n\n1.   Kit\u00e1b al-B\u00e1h by Al-Nahli.\n\n2.   Kit\u00e1b al\u2019-Ars wa al\u2019-Ar\u00e1is (Book of the Bridal and the\nBrides) by Al-J\u00e1hiz.\n\n3.   Kit\u00e1b al-Kiy\u00e1n (Maiden\u2019s Book) by Ibn H\u00e1jib al-Nu\u2019m\u00e1n.\n\n4.   Kit\u00e1b al-\u00cdz\u00e1h f\u00ed asr\u00e1r al-Nik\u00e1h (Book of the Exposition on\nthe Mysteries of married Fruition).\n\n5.   Kit\u00e1b J\u00e1mi\u2019 al-Lizzah (The Compendium of Pleasure) by Ibn\nSamsam\u00e1ni.\n\n6.   Kit\u00e1b Barj\u00e1n (Yarj\u00e1n?) wa Jan\u00e1hib (? ?)[FN#352]\n\n7.   Kit\u00e1b al-Mun\u00e1kahah wa al-Muf\u00e1tahah f\u00ed Asn\u00e1f al-Jim\u00e1\u2019 wa\n\u00c1l\u00e1tih (Book of Carnal Copulation and the Initiation into the\nmodes of Coition and its Instrumentation) by Aziz al-Din\nal-Mas\u00edh\u00ed.[FN#353]\n\nTo these I may add the Lizzat al-Nis\u00e1 (Pleasures of Women), a\ntext-book in Arabic, Persian and Hindostani: it is a translation\nand a very poor attempt, omitting much from, and adding naught\nto, the famous Sanskrit work Ananga-Ranga (Stage of the Bodiless\nOne i.e. Cupido) or Hindu Art of Love (Ars Amoris\nIndica).[FN#354] I have copies of it in Sanskrit and\nMar\u00e1thi, Guzrati and Hindostani: the latter is an unpaged 8vo of\npp. 66, including eight pages of most grotesque illustrations\nshowing the various san (the Figur\u00e6 Veneris or positions of\ncopulation), which seem to be the triumphs of contortionists.\nThese pamphlets lithographed in Bombay are broad cast over the\nland.[FN#355]\n\nIt must not be supposed that such literature is purely and simply\naphrodisiacal. The learned Sprenger, a physician as well as an\nArabist, says (Al-Mas\u2019\u00fadi p. 384) of a tractate by the celebrated\nRhazes in the Leyden Library, \u201cThe number of curious\nobservations, the correct and practical ideas and the novelty of\nthe notions of Eastern nations on these subjects, which are\ncontained in this book, render it one of the most important\nproductions of the medical literature of the Arabs.\u201d I can\nconscientiously recommend to the Anthropologist a study of the\n\u201cKutub al-B\u00e1h.\u201d\n\n                        C.\u2014Pornography.\n\nHere it will be advisable to supplement what was said in my\nForeword (p. xiii.) concerning the turpiloquium of The Nights.\nReaders who have perused the ten volumes will probably agree with\nme that the na\u00efve indecencies of the text are rather gaudis-serie\nthan prurience; and, when delivered with mirth and humour, they\nare rather the \u201cexcrements of wit\u201d than designed for debauching\nthe mind. Crude and indelicate with infantile plainness; even\ngross and, at times, \u201cnasty\u201d in their terrible frankness, they\ncannot be accused of corrupting suggestiveness or subtle\ninsinuation of vicious sentiment. Theirs is a coarseness of\nlanguage, not of idea; they are indecent, not depraved; and the\npure and perfect naturalness of their nudity seems almost to\npurify it, showing that the matter is rather of manners than of\nmorals. Such throughout the East is the language of every man,\nwoman and child, from prince to peasant, from matron to\nprostitute: all are as the na\u00efve French traveller said of the\nJapanese: \u201csi grossiers qu\u2019ils ne s\u00e7avent nommer les choses que\npar leur nom.\u201d This primitive stage of language sufficed to draw\nfrom Lane and Burckhardt strictures upon the \u201cmost immodest\nfreedom of conversation in Egypt,\u201d where, as all the world over,\nthere are three several stages for names of things and acts\nsensual. First we have the mot cru, the popular term, soon\nfollowed by the technical and scientific, and, lastly, the\nliterary or figurative nomenclature, which is often much more\nimmoral because more attractive, suggestive and seductive than\nthe \u201craw word.\u201d And let me observe that the highest civilisation\nis now returning to the language of nature. In La Glu of M. J.\nRichepin, a triumph of the realistic school, we find such\n\u201carchaic\u201d expressions as la pet\u00e9e, putain, foutue \u00e0 la six-quatre-dix;\nun fac\u00e9tieuse p\u00e9tarade; tu t\u2019es foutue de, etc. Eh\nvilain bougre! and so forth.[FN#356] To those critics who\ncomplain of these raw vulgarisms and puerile indecencies in The\nNights I can reply only by quoting the words said to have been\nsaid by Dr. Johnson to the lady who complained of the naughty\nwords in his dictionary\u2014\u201cYou must have been looking for them,\nMadam!\u201d\n\nBut I repeat (p. xiv.) there is another element in The Nights and\nthat is one of absolute obscenity utterly repugnant to English\nreaders, even the least prudish. It is chiefly connected with\nwhat our neighbours call le vice contre nature\u2014as if anything\ncan be contrary to nature which includes all things.[FN#357] Upon\nthis subject I must offer details, as it does not enter into my\nplan to ignore any theme which is interesting to the Orientalist\nand the Anthropologist. And they, methinks, do abundant harm who,\nfor shame or disgust, would suppress the very mention of such\nmatters: in order to combat a great and growing evil deadly to\nthe birth-rate\u2014the mainstay of national prosperity\u2014the first\nrequisite is careful study. As Albert Bollstoedt, Bishop of\nRatisbon, rightly says.\u2014Quia malum non evitatum nisi cognitum,\nideo necesse est cognoscere immundiciem coitus et multa alla qu\u00e6\ndocentur in isto libro. Equally true are Professor Mantegazza\u2019s\nwords:[FN#358] Cacher les plates du cur humain au nom de la\npudeur, ce n\u2019est au contraire qu\u2019hypocrisie ou peur. The late Mr.\nGrote had reason to lament that when describing such institutions\nas the far-famed             of Thebes, the Sacred Band\nannihilated at Chaeroneia, he was compelled to a reticence which\npermitted him to touch only the surface of the subject. This was\ninevitable under the present rule of Cant[FN#359] in a book\nintended for the public: but the same does not apply to my\nversion of The Nights, and now I proceed to discuss the matter\ns\u00e9rieusement, honn\u00eatement, historiquement; to show it in decent\nnudity not in suggestive fig-leaf or feuille de vigne.\n\n                         D.\u2014Pederasty.\n\nThe \u201cexecrabilis familia pathicorum\u201d first came before me by a\nchance of earlier life. In 1845, when Sir Charles Napier had\nconquered and annexed Sind, despite a fraction (mostly venal)\nwhich sought favour with the now defunct \u201cCourt of Directors to\nthe Honourable East India Company,\u201d the veteran began to consider\nhis conquest with a curious eye. It was reported to him that\nKar\u00e1chi, a townlet of some two thousand souls and distant not\nmore than a mile from camp, supported no less than three lupanars\nor borders, in which not women but boys and eunuchs, the former\ndemanding nearly a double price,[FN#360] lay for hire. Being then\nthe only British officer who could speak Sindi, I was asked\nindirectly to make enquiries and to report upon the subject; and\nI undertook the task on express condition that my report should\nnot be forwarded to the Bombay Government, from whom supporters\nof the Conqueror\u2019s policy could expect scant favour, mercy or\njustice. Accompanied by a Munshi, Mirza Mohammed Hosayn of\nShiraz, and habited as a merchant, Mirza Abdullah the\nBushiri[FN#361] passed many an evening in the townlet, visited\nall the porneia and obtained the fullest details, which were duly\ndespatched to Government House. But the \u201cDevil\u2019s Brother\u201d\npresently quitted Sind leaving in his office my unfortunate\nofficial: this found its way with sundry other reports[FN#362] to\nBombay and produced the expected result. A friend in the\nSecretariat informed me that my summary dismissal from the\nservice had been formally proposed by one of Sir Charles Napier\u2019s\nsuccessors, whose decease compels me parcere sepulto. But this\nexcess of outraged modesty was not allowed.\n\nSubsequent enquiries in many and distant countries enabled me to\narrive at the following conclusions:\u2014\n\n1.   There exists what I shall call a \u201cSotadic Zone,\u201d bounded\nwestwards by the northern shores of the Mediterranean (N. Lat.\n43 ) and by the southern (N. Lat. 30 ). Thus the depth would be\n780 to 800 miles including meridional France, the Iberian\nPeninsula, Italy and Greece, with the coast-regions of Africa\nfrom Marocco to Egypt.\n\n2.   Running eastward the Sotadic Zone narrows, embracing Asia\nMinor, Mesopotamia and Chald\u00e6a, Afghanistan, Sind, the Punjab and\nKashmir.\n\n3.   In Indo-China the belt begins to broaden, enfolding China,\nJapan and Turkistan.\n\n4.   It then embraces the South Sea Islands and the New World\nwhere, at the time of its discovery, Sotadic love was, with some\nexceptions, an established racial institution.\n\n5.   Within the Sotadic Zone the Vice is popular and endemic,\nheld at the worst to be a mere peccadillo, whilst the races to\nthe North and South of the limits here defined practice it only\nsporadically amid the opprobrium of their fellows who, as a rule,\nare physically incapable of performing the operation and look\nupon it with the liveliest disgust.\n\nBefore entering into topographical details concerning pederasty,\nwhich I hold to be geographical and climatic, not racial, I must\noffer a few considerations of its cause and origin. We must not\nforget that the love of boys has its noble, sentimental side. The\nPlatonists and pupils of the Academy, followed by the Sufis or\nMoslem Gnostics, held such affection, pure as ardent, to be the\nbeau id\u00e9al which united in man\u2019s soul the creature with the\nCreator. Professing to regard youths as the most cleanly and\nbeautiful objects in this phenomenal world, they declared that by\nloving and extolling the chef-d\u2019uvre, corporeal and\nintellectual, of the Demiurgus, disinterestedly and without any\nadmixture of carnal sensuality, they are paying the most fervent\nadoration to the Causa causans. They add that such affection,\npassing as it does the love of women, is far less selfish than\nfondness for and admiration of the other sex which, however\ninnocent, always suggest sexuality;[FN#363] and Easterns add that\nthe devotion of the moth to the taper is purer and more fervent\nthan the Bulbul\u2019s love for the Rose. Amongst the Greeks of the\nbest ages the system of boy-favourites was advocated on\nconsiderations of morals and politics. The lover undertook the\neducation of the beloved through precept and example, while the\ntwo were conjoined by a tie stricter than the fraternal.\nHieronymus the Peripatetic strongly advocated it because the\nvigorous disposition of youths and the confidence engendered by\ntheir association often led to the overthrow of tyrannies.\nSocrates declared that \u201ca most valiant army might be composed of\nboys and their lovers; for that of all men they would be most\nashamed to desert one another.\u201d And even Virgil, despite the foul\nflavour of Formosum pastor Corydon, could write:\u2014\n\n          Nisus amore pio pueri.\n\nThe only physical cause for the practice which suggests itself to\nme and that must be owned to be purely conjectural, is that\nwithin the Sotadic Zone there is a blending of the masculine and\nfeminine temperaments, a crasis which elsewhere occurs only\nsporadically. Hence the male f\u00e9minisme whereby the man becomes\npatiens as well as agens, and the woman a tribade, a votary of\nmascula Sappho,[FN#364] Queen of Frictrices or Rubbers.[FN#365]\nProf. Mantegazza claims to have discovered the cause of this\npathological love, this perversion of the erotic sense, one of\nthe marvellous list of amorous vagaries which deserve, not\nprosecution but the pitiful care of the physician and the study\nof the psychologist. According to him the nerves of the rectum\nand the genitalia, in all cases closely connected, are abnormally\nso in the pathic, who obtains, by intromission, the venereal\norgasm which is usually sought through the sexual organs. So\namongst women there are tribads who can procure no pleasure\nexcept by foreign objects introduced a posteriori. Hence his\nthreefold distribution of sodomy; (1) Peripheric or anatomical,\ncaused by an unusual distribution of the nerves and their\nhyper\u00e6sthesia; (2) Luxurious, when love a tergo is preferred on\naccount of the narrowness of the passage; and (3) the Psychical.\nBut this is evidently superficial: the question is what causes\nthis neuropathy, this abnormal distribution and condition of the\nnerves.[FN#366]\n\nAs Prince Bismarck finds a moral difference between the male and\nfemale races of history, so I suspect a mixed physical\ntemperament effected by the manifold subtle influences massed\ntogether in the word climate. Something of the kind is necessary\nto explain the fact of this pathological love extending over the\ngreater portion of the habitable world, without any apparent\nconnection of race or media, from the polished Greek to the\ncannibal Tupi of the Brazil. Walt Whitman speaks of the ashen\ngrey faces of onanists: the faded colours, the puffy features and\nthe unwholesome complexion of the professed pederast with his\npeculiar cachetic expression, indescribable but once seen never\nforgotten, stamp the breed, and Dr. G. Adolph is justified in\ndeclaring \u201cAlle Gewohnneits-paederasten erkennen sich einander\nschnell, oft met einen Thick.\u201d This has nothing in common with\nthe f\u00e9minisme which betrays itself in the pathic by womanly gait,\nregard and gesture: it is a something sui generic; and the same\nmay be said of the colour and look of the young priest who\nhonestly refrains from women and their substitutes. Dr. Tardieu,\nin his well-known work, \u201c\u00c9tude Medico-r\u00e9gale sur les Attentats\naux Murs,\u201d and Dr. Adolph note a peculiar infundibuliform\ndisposition of the \u201cAfter\u201d and a smoothness and want of folds\neven before any abuse has taken place, together with special\nforms of the male organs in confirmed pederasts. But these\nobservations have been rejected by Caspar, Hoffman, Brouardel and\nDr. J. H. Henry Coutagne (Notes sur la Sodomie, Lyon, 1880), and\nit is a medical question whose discussion would here be out of\nplace.\n\nThe origin of pederasty is lost in the night of ages; but its\nhistorique has been carefully traced by many writers, especially\nVirey,[FN#367] Rosenbaum[FN#368] and M. H. E. Meier.[FN#369] The\nancient Greeks who, like the modern Germans, invented nothing but\nwere great improvers of what other races invented, attributed the\nformal apostolate of Sotadism to Orpheus, whose stigmata were\nworn by the Thracian women;\n\n                         \u2014Omnemque refugerat Orpheus\n\n          Fmineam venerem;\u2014\n\n          Ille etiam Thracum populis fuit auctor, amorem\n\n          In teneres transferre mares: citraque juventam\n\n          \u00c6tatis breve ver, et primos carpere flores.\n\n                                   Ovid Met. x. 79\u201385.\n\n\nEuripides proposed La\u00efus father of Oedipus as the inaugurator,\nwhereas Tim\u00e6us declared that the fashion of making favourites of\nboys was introduced into Greece from Crete, for Malthusian\nreasons said Aristotle (Pol. ii. 10), attributing it to Minos.\nHerodotus, however, knew far better, having discovered (ii. c.\n80) that the Orphic and Bacchic rites were originally Egyptian.\nBut the Father of History was a traveller and an annalist rather\nthan an arch\u00e6ologist and he tripped in the following passage (i.\nc. 135), \u201cAs soon as they (the Persians) hear of any luxury, they\ninstantly make it their own, and hence, among other matters, they\nhave learned from the Hellenes a passion for boys\u201d (\u201cunnatural\nlust,\u201d says modest Rawlinson). Plutarch (De Malig, Herod.\nxiii.)[FN#370] asserts with much more probability that the\nPersians used eunuch boys according to the Mos Gr\u00e6ci\u00e6, long\nbefore they had seen the Grecian main.\n\nIn the Holy Books of the Hellenes, Homer and Hesiod, dealing with\nthe heroic ages, there is no trace of pederasty, although, in a\nlong subsequent generation, Lucian suspected Achilles and\nPatroclus as he did Orestes and Pylades, Theseus and Pirithous.\nHomer\u2019s praises of beauty are reserved for the feminines,\nespecially his favourite Helen. But the Dorians of Crete seem to\nhave commended the abuse to Athens and Sparta and subsequently\nimported it into Tarentum, Agrigentum and other colonies. Ephorus\nin Strabo (x. 4 \u00a7 21) gives a curious account of the violent\nabduction of beloved boys ({Greek}) by the lover ({Greek}); of\nthe obligations of the ravisher ({Greek}) to the favourite\n({Greek})[FN#371] and of the \u201cmarriage-ceremonies\u201d which lasted\ntwo months. See also Plato, Laws i. c. 8. Servius (Ad \u00c6neid. x.\n325) informs us \u201cDe Cretensibus accepimus, quod in amore puerorum\nintemperantes fuerunt, quod postea in Lacones et in totam Gr\u00e6ciam\ntranslatum est.\u201d The Cretans and afterwards their apt pupils the\nChalcidians held it disreputable for a beautiful boy to lack a\nlover. Hence Zeus, the national Doric god of Crete, loved\nGanymede;[FN#372] Apollo, another Dorian deity, loved Hyacinth,\nand Hercules, a Doric hero who grew to be a sun-god, loved Hylas\nand a host of others: thus Crete sanctified the practice by the\nexamples of the gods and demigods. But when legislation came, the\nsubject had qualified itself for legal limitation and as such was\nundertaken by Lycurgus and Solon, according to Xenophon (Lac. ii.\n13), who draws a broad distinction between the honest love of\nboys and dishonest ({Greek}) lust. They both approved of pure\npederast\u00eda, like that of Harmodius and Aristogiton; but forbade\nit with serviles because degrading to a free man. Hence the love\nof boys was spoken of like that of women (Plato: Ph\u00e6drus; Repub.\nvi. c. 19 and Xenophon, Synop. iv. 10), e.g., \u201cThere was once a\nboy, or rather a youth, of exceeding beauty and he had very many\nlovers\u201d\u2014this is the language of Hafiz and Sa\u2019adi. \u00c6schylus,\nSophocles and Euripides were allowed to introduce it upon the\nstage, for \u201cmany men were as fond of having boys for their\nfavourites as women for their mistresses; and this was a frequent\nfashion in many well-regulated cities of Greece.\u201d Poets like\nAlc\u00e6us, Anacreon, Agathon and Pindar affected it and Theognis\nsang of a \u201cbeautiful boy in the flower of his youth.\u201d The\nstatesmen Aristides and Themistocles quarrelled over Stesileus of\nTeos; and Pisistratus loved Charmus who first built an altar to\nPuerile Eros, while Charmus loved Hippias son of Pisistratus.\nDemosthenes the Orator took into keeping a youth called Cnosion\ngreatly to the indignation of his wife. Xenophon loved Clinias\nand Autolycus; Aristotle, Hermeas, Theodectes[FN#373] and others;\nEmpedocles, Pausanias; Epicurus, Pytocles; Aristippus, Eutichydes\nand Zeno with his Stoics had a philosophic disregard for women,\naffecting only pederast\u00eda. A man in Athen\u00e6us (iv. c. 40) left in\nhis will that certain youths he had loved should fight like\ngladiators at his funeral; and Charicles in Lucian abuses\nCallicratidas for his love of \u201csterile pleasures.\u201d Lastly there\nwas the notable affair of Alcibiades and Socrates, the \u201csanctus\np\u00e6derasta\u201d[FN#374] being violemment soup\u00e7onn\u00e9 when under the\nmantle:\u2014non semper sine plag\u00e2 ab eo surrexit. Athen\u00e6us (v. c.\n13) declares that Plato represents Socrates as absolutely\nintoxicated with his passion for Alcibiades.[FN#375] The Ancients\nseem to have held the connection impure, or Juvenal would not\nhave written:\u2014\n\n          Inter Socraticos notissima fossa cin\u00e6dos,\n\nfollowed by Firmicus (vii. 14) who speaks of \u201cSocratici\np\u00e6dicones.\u201d It is the modern fashion to doubt the pederasty of\nthe master of Hellenic Sophrosyne, the \u201cChristian before\nChristianity;\u201d but such a world-wide term as Socratic love can\nhardly be explained by the lucus-a-non-lucendo theory. We are\noverapt to apply our nineteenth century prejudices and\nprepossessions to the morality of the ancient Greeks who would\nhave specimen\u2019d such squeamishness in Attic salt.\n\nThe Spartans, according to Agnon the Academic (confirmed by\nPlato, Plutarch and Cicero), treated boys and girls in the same\nway before marriage: hence Juvenal (xi. 173) uses \u201cLaced\u00e6monius\u201d\nfor a pathic and other writers apply it to a tribade. After the\nPeloponnesian War, which ended in B.C. 404, the use became merged\nin the abuse. Yet some purity must have survived, even amongst\nthe Botians who produced the famous Narcissus,[FN#376] described\nby Ovid (Met. iii. 339);\u2014\n\n          Multi ilium juvenes, mult\u00e6 cupiere puell\u00e6;\n\n          Nulli ilium juvenes, null\u00e6 tetigere puell\u00e6:[FN#377]\n\n\nfor Epaminondas, whose name is mentioned with three beloveds,\nestablished the Holy Regiment composed of mutual lovers,\ntestifying the majesty of Eros and preferring to a discreditable\nlife a glorious death. Philip\u2019s redactions on the fatal field of\nChaeroneia form their fittest epitaph. At last the Athenians,\naccording to \u00c6schines, officially punished Sodomy with death; but\nthe threat did not abolish bordels of boys, like those of\nKar\u00e1chi; the Porneia and Pornoboskeia, where slaves and pueri\nvenales \u201cstood,\u201d as the term was, near the Pnyx, the city walls\nand a certain tower, also about Lycabettus (\u00c6sch. contra Tim.);\nand paid a fixed tax to the state. The pleasures of society in\ncivilised Greece seem to have been sought chiefly in the heresies\nof love\u2014Hetairesis[FN#378] and Sotadism.\n\nIt is calculated that the French of the sixteenth century had\nfour hundred names for the parts genital and three hundred for\ntheir use in coition. The Greek vocabulary is not less copious,\nand some of its pederastic terms, of which Meier gives nearly a\nhundred, and its nomenclature of pathologic love are curious and\npicturesque enough to merit quotation.\n\nTo live the life of Abron (the Argive), i.e. that of a      ,\npathic or passive lover.\n\nThe Agathonian song.\n\nAischrourg\u00eda = dishonest love, also called Akolas\u00eda, Akras\u00eda,\n\nArrenokoit\u00eda, etc.\n\n\nAlcinoan youths, or \u201cnon conformists,\u201d\n\n          In cute curand\u00e2 plus \u00e6quo operate Juventus.\n\nAlegomenos, the \u201cunspeakable,\u201d as the pederast was termed by the\n\nCouncil of Ancyra: also the Agrios, Apolaustus and Akolastos.\n\n\nAndrogyne, of whom Ansonius wrote (Epig. lxviii. 15):\u2014\n\n          Ecce ego sum factus femina de puero.\n\nBadas and bad\u00edzein = clunes torquens: also B\u00e1talos= a catamite.\n\nCatapygos, Katapygosyne = puerarius and catadactylium from\nDactylion, the ring, used in the sense of Nerissa\u2019s, but applied\nto the corollarium puerile.\n\nCin\u00e6dus (K\u00ednaidos), the active lover ({Greek}) derived either\nfrom his kinetics or quasi {Greek} = dog modest. Also\nSpatalocin\u00e6dus (lascivi\u00e2 fluens) = a fair Ganymede.\n\nChalcidissare (Khalkidizein), from Chalcis in Euba, a city famed\nfor love \u00e0 posteriori; mostly applied to le l\u00e9chement des\ntesticules by children.\n\nClazomenae = the buttocks, also a sotadic disease, so called from\nthe Ionian city devoted to Aversa Venus; also used of a pathic,\n\n          \u2014et tergo femina pube vir est.\n\nEmbasicoetas, prop. a link-boy at marriages, also a \u201cnight-cap\u201d\ndrunk before bed and lastly an effeminate; one who perambulavit\nomnium cubilia (Catullus). See Encolpius\u2019 pun upon the Embasicete\nin Satyricon, cap. iv.\n\nEpipedesis, the carnal assault.\n\nGeiton lit. \u201cneighbour\u201d the beloved of Encolpius, which has\nproduced the Fr. Giton = Bardache, Ital. bardascia from the Arab.\nBaradaj, a captive, a slave; the augm. form is Polygeiton.\n\nHippias (tyranny of) when the patient (woman or boy) mounts the\nagent. Aristoph. Vesp. 502. So also Kelitizein = peccare superne\nor equum agitare supernum of Horace.\n\nMokhther\u00eda, depravity with boys.\n\nPaidika, whence p\u00e6dicare (act.) and p\u00e6dicari (pass.): so in the\n\nLatin poet:\u2014\n\n\n          PEnelopes primam DIdonis prima sequatur,\n\n          Et primam CAni, syllaba prima REmi.\n\n\nPathikos, Pathicus, a passive, like Malakos (malacus, mollis,\nfacilis), Malchio, Trimalchio (Petronius), Malta, Maltha and in\nHor. (Sat. ii. 25)\n\n          Malthinus tunicis demissis ambulat.\n\nPraxis = the malpractice.\n\nPygisma = buttockry, because most actives end within the nates,\nbeing too much excited for further intromission.\n\nPh\u0153nicissare (\u03d5\u03bf\u03b9\u03bd\u03b9\u03ba\u03af\u03b6\u03f5\u03b9\u03bd) = cunnilingere in tempore menstruum, quia\nhoc vitium in Phnicia generata solebat (Thes. Erot. Ling.\nLatin\u00e6); also irrumer en miel.\n\nPhicidissare, denotat actum per canes commissum quando lambunt\ncunnos vel testiculos (Suetonius): also applied to pollution of\nchildhood.\n\nSamorium flores (Erasmus, Prov. xxiii ) alluding to the\nandrogynic prostitutions of Samos.\n\nSiphniassare ({Greek}, from Siphnos, hod. Sifanto Island) =\ndigito podicem fodere ad pruriginem restinguendam, says Erasmus\n(see Mirabeau\u2019s Erotika Biblion, Anoscopie).\n\nThrypsis = the rubbing.\n\nPederast\u00eda had in Greece, I have shown, its noble and ideal side:\nRome, however, borrowed her malpractices, like her religion and\npolity, from those ultra-material Etruscans and debauched with a\nbrazen face. Even under the Republic Plautus (Casin. ii. 21)\nmakes one of his characters exclaim, in the utmost sang-froid,\n\u201cUltro te, amator, apage te a dorso meo!\u201d With increased luxury\nthe evil grew and Livy notices (xxxix. 13), at the Bacchanalia,\nplura virorum inter sese quam fminarum stupra. There were\nindividual protests; for instance, S. Q. Fabius Maximus\nServilianus (Consul U.C. 612) punished his son for dubia\ncastitas; and a private soldier, C. Plotius, killed his military\nTribune, Q. Luscius, for unchaste proposals. The Lex Scantinia\n(Scatinia?), popularly derived from Scantinius the Tribune and of\ndoubtful date (B.C. 226?), attempted to abate the scandal by fine\nand the Lex Julia by death; but they were trifling obstacles to\nthe flood of infamy which surged in with the Empire. No class\nseems then to have disdained these \u201csterile pleasures:\u201d l\u2019on\nn\u2019attachoit point alors \u00e0 cette esp\u00e8ce d\u2019amour une note\nd\u2019infamie, comme en pa\u00efs de chr\u00e9tient\u00e9, says Bayle under\n\u201cAnacreon.\u201d The great C\u00e6sar, the Cinaedus calvus of Catullus, was\nthe husband of all the wives and the wife of all the husbands in\nRome (Suetonius, cap. Iii.); and his soldiers sang in his praise,\nGallias C\u00e6sar, subegit, Nicomedes C\u00e6sarem (Suet. cies. xlix.);\nwhence his sobriquet \u201cFornix Birthynicus.\u201d Of Augustus the people\nchaunted\n\n          Videsne ut Cin\u00e6dus orbem digito temperet?\n\nTiberius, with his pisciculi and greges exoletorum, invented the\nSymplegma or nexus of Sellarii, agentes et patientes, in which\nthe spinthri\u00e6 (lit. women\u2019s bracelets) were connected in a chain\nby the bond of flesh[FN#379] (Seneca Quaest. Nat.). Of this\nrefinement which in the earlier part of the nineteenth century\nwas renewed by sundry Englishmen at Naples, Ausonius wrote (Epig.\ncxix. I),\n\n          Tres uno in lecto: stuprum duo perpetiuntur;\n\nAnd Martial had said (xii. 43)\n\n          Quo symplegmate quinque copulentur;\n\n          Qua plures teneantur a catena; etc.\n\n\nAusonius recounts of Caligula he so lost patience that he\nforcibly entered the priest M. Lepidus, before the sacrifice was\ncompleted. The beautiful Nero was formally married to Pythagoras\n(or Doryphoros) and afterwards took to wife Sporus who was first\nsubjected to castration of a peculiar fashion; he was then named\nSabina after the deceased spouse and claimed queenly honours. The\n\u201cOthonis et Trajani pathici\u201d were famed; the great Hadrian openly\nloved Antinous, and the wild debaucheries of Heliogabalus seem\nonly to have amused, instead of disgusting, the Romans.\n\nUranopolis allowed public lupanaria where adults and meritorii\npueri, who began their career as early as seven years, stood for\nhire: the inmates of these caupon\u00e6 wore sleeved tunics and\ndalmatics like women. As in modern Egypt pathic boys, we learn\nfrom Catullus, haunted the public baths. Debauch\u00e9es had signals\nlike freemasons whereby they recognised one another. The Greek\nSkemat\u00edzein was made by closing the hand to represent the scrotum\nand raising the middle finger as if to feel whether a hen had\neggs, t\u00e2ter si les poulettes ont l\u2019uf: hence the Athenians\ncalled it Catapygon or sodomite and the Romans digitus impudicus\nor infamis, the \u201cmedical finger\u201d[FN#380] of Rabelais and the\nChiromantists. Another sign was to scratch the head with the\nminimus\u2014digitulo caput scabere (Juv. ix. 133).[FN#381] The\nprostitution of boys was first forbidden by Domitian; but Saint\nPaul, a Greek, had formally expressed his abomination of Le Vice\n(Rom. i. 26; i. Cor. vi. 8); and we may agree with Grotius (de\nVerit. ii. c. 13) that early Christianity did much to suppress\nit. At last the Emperor Theodosius punished it with fire as a\nprofanation, because sacro-sanctum esse debetur hospitium virilis\nanim\u00e6.\n\nIn the pagan days of imperial Rome her literature makes no\ndifference between boy and girl. Horace na\u00efvely says (Sat. ii.\n118):\u2014\n\n          Ancilla aut verna est praesto puer;\n\nand with Hamlet, but in a dishonest sense:\u2014\n\n                    \u2014Man delights me not\n\n          Nor woman neither.\n\n\nSimilarly the Spaniard Martial, who is a mine of such pederastic\nallusions (xi. 46):\u2014\n\n          Sive puer arrisit, sive puella tibi.\n\nThat marvellous Satyricon which unites the wit of Moli\u00e8re[FN#382]\nwith the debaucheries of Piron, whilst the writer has been\ndescribed, like Rabelais, as purissimus in impuritate, is a kind\nof Triumph of Pederasty. Geiton the hero, a handsome, curly-pated\nhobbledehoy of seventeen, with his c\u00e2linerie and wheedling\ntongue, is courted like one of the sequor sexus: his lovers are\ninordinately jealous of him and his desertion leaves deep scars\nupon the heart. But no dialogue between man and wife in extremis\ncould be more pathetic than that in the scene where shipwreck is\nimminent. Elsewhere every one seems to attempt his neighbour: a\nman alte succinctus assails Ascyltos; Lycus, the Tarentine\nskipper, would force Encolpius and so forth: yet we have the neat\nand finished touch (cap. vii.):\u2014\u201cThe lamentation was very fine\n(the dying man having manumitted his slaves) albeit his wife wept\nnot as though she loved him. How were it had he not behaved to\nher so well?\u201d\n\nErotic Latin glossaries[FN#383] give some ninety words connected\nwith pederasty and some, which \u201cspeak with Roman simplicity,\u201d are\npeculiarly expressive. \u201cAverse Venus\u201d alludes to women being\ntreated as boys: hence Martial, translated by Piron, addresses\nMistress Martial (x. 44):\u2014\n\n          Teque puta, cunnos, uxor, habere duos.\n\nThe capillatus or comatus is also called calamistratus, the\ndarling curled with crisping-irons; and he is an Effeminatus,\ni.e., qui muliebria patitur; or a Delicatus, slave or eunuch for\nthe use of the Draucus, Puerarius (boy-lover) or Dominus (Mart.\nxi. 71). The Divisor is so called from his practice Hillas\ndividere or c\u00e6dere, something like Martial\u2019s cacare mentulam or\nJuvenal\u2019s Hestern\u00e6 occurrere c\u00e6n\u00e6. Facere vicibus (Juv. vii.\n238), incestare se invicem or mutuum facere (Plaut. Trin. ii.\n437), is described as \u201ca puerile vice,\u201d in which the two take\nturns to be active and passive: they are also called Gemelli and\nFratres = compares in p\u00e6dicatione. Illicita libido is =\npr\u00e6postera seu postica Venus, and is expressed by the picturesque\nphrase indicare (seu incurvare) aliquem. Depilatus, divellere\npilos, glaber, laevis and nates pervellere are allusions to the\nSotadic toilette. The fine distinction between demittere and\ndejicere caput are worthy of a glossary, while Pathica puella,\npuera, putus, pullipremo pusio, pygiaca sacra, quadrupes,\nscarab\u00e6us and smerdalius explain themselves.\n\nFrom Rome the practice extended far and wide to her colonies,\nespecially the Provincia now called Provence. Athen\u00e6us (xii. 26)\ncharges the people of Massilia with \u201cacting like women out of\nluxury\u201d; and he cites the saying \u201cMay you sail to Massilia!\u201d as\nif it were another Corinth. Indeed the whole Keltic race is\ncharged with Le Vice by Aristotle (Pol. ii. 66), Strabo (iv. 199)\nand Diodorus Siculus (v. 32). Roman civilisation carried\npederasty also to Northern Africa, where it took firm root, while\nthe negro and negroid races to the South ignore the erotic\nperversion, except where imported by foreigners into such\nkingdoms as Bornu and Haussa. In old Mauritania, now\nMarocco,[FN#384] the Moors proper are notable sodomites; Moslems,\neven of saintly houses, are permitted openly to keep catamites,\nnor do their disciples think worse of their sanctity for such\nlicence: in one case the English wife failed to banish from the\nhome \u201cthat horrid boy.\u201d\n\nYet pederasty is forbidden by the Koran. In chapter iv. 20 we\nread: \u201cAnd if two (men) among you commit the crime, then punish\nthem both,\u201d the penalty being some hurt or damage by public\nreproach, insult or scourging. There are four distinct references\nto Lot and the Sodomites in chapters vii. 78; xi. 77\u201384; xxvi.\n160\u2013174 and xxix. 28\u201335. In the first the prophet commissioned to\nthe people says, \u201cProceed ye to a fulsome act wherein no creature\nhath foregone ye? Verily ye come to men in lieu of women\nlustfully.\u201d We have then an account of the rain which made an end\nof the wicked and this judgment on the Cities of the Plain is\nrepeated with more detail in the second reference. Here the\nangels, generally supposed to be three, Gabriel, Michael and\nRaphael, appeared to Lot as beautiful youths, a sore temptation\nto the sinners and the godly man\u2019s arm was straitened concerning\nhis visitors because he felt unable to protect them from the\nerotic vagaries of his fellow townsmen. He therefore shut his\ndoors and from behind them argued the matter: presently the\nriotous assembly attempted to climb the wall when Gabriel, seeing\nthe distress of his host, smote them on the face with one of his\nwings and blinded them so that all moved off crying for aid and\nsaying that Lot had magicians in his house. Hereupon the \u201cCities\u201d\nwhich, if they ever existed, must have been Fellah villages, were\nuplifted: Gabriel thrust his wing under them and raised them so\nhigh that the inhabitants of the lower heaven (the lunar sphere)\ncould hear the dogs barking and the cocks crowing. Then came the\nrain of stones: these were clay pellets baked in hell-fire,\nstreaked white and red, or having some mark to distinguish them\nfrom the ordinary and each bearing the name of its destination\nlike the missiles which destroyed the host of Abrahat\nal-Ashram.[FN#385] Lastly the \u201cCities\u201d were turned upside down\nand cast upon earth. These circumstantial unfacts are repeated at\nfull length in the other two chapters; but rather as an instance\nof Allah\u2019s power than as a warning against pederasty, which\nMohammed seems to have regarded with philosophic indifference.\nThe general opinion of his followers is that it should be\npunished like fornication unless the offenders made a public act\nof penitence. But here, as in adultery, the law is somewhat too\nclement and will not convict unless four credible witnesses swear\nto have seen rem in re. I have noticed (vol. i. 211) the vicious\nopinion that the Ghilm\u00e1n or Wuld\u00e1n, the beautiful boys of\nParadise, the counter parts of the Houris, will be lawful\ncatamites to the True Believers in a future state of happiness:\nthe idea is nowhere countenanced in Al-Islam; and, although I\nhave often heard debauch\u00e9es refer to it, the learned look upon\nthe assertion as scandalous.\n\nAs in Marocco so the Vice prevails throughout the old regencies\nof Algiers, Tunis and Tripoli and all the cities of the South\nMediterranean seaboard, whilst it is unknown to the Nubians, the\nBerbers and the wilder tribes dwelling inland. Proceeding\nEastward we reach Egypt, that classical region of all\nabominations which, marvellous to relate, flourished in closest\ncontact with men leading the purest of lives, models of\nmoderation and morality, of religion and virtue. Amongst the\nancient Copts Le Vice was part and portion of the Ritual and was\nrepresented by two male partridges alternately copulating\n(Interp. in Priapi Carm. xvii). The evil would have gained\nstrength by the invasion of Cambyses (B.C. 524), whose armies,\nafter the victory over Psammenitus. settled in the Nile-Valley\nand held it, despite sundry revolts, for some hundred and ninety\nyears. During these six generations the Iranians left their mark\nupon Lower Egypt and especially, as the late Rogers Bey proved,\nupon the Fayyum, the most ancient Delta of the Nile.[FN#386] Nor\nwould the evil be diminished by the Hellenes who, under Alexander\nthe Great, \u201cliberator and saviour of Egypt\u201d (B.C. 332),\nextinguished the native dynasties: the love of the Macedonian for\nBagoas the Eunuch being a matter of history. From that time and\nunder the rule of the Ptolemies the morality gradually decayed;\nthe Canopic orgies extended into private life and the debauchery\nof the men was equalled only by the depravity of the women.\nNeither Christianity nor Al-Islam could effect a change for the\nbetter; and social morality seems to have been at its worst\nduring the past century when Sonnini travelled (A.D. 1717). The\nFrench officer, who is thoroughly trustworthy, draws the darkest\npicture of the widely spread criminality, especially of the\nbestiality and the sodomy (chaps. xv.), which formed the \u201cdelight\nof the Egyptians.\u201d During the Napoleonic conquest Jaubert in his\nletter to General Bruix (p. 19) says, \u201cLes Arabes et les\nMamelouks ont trait\u00e9 quelques-uns de nos prisonniers comme\nSocrate traitait, dit-on, Alcibiade. Il fallait p\u00e9rir ou y\npasser.\u201d Old Anglo-Egyptians still chuckle over the tale of Sa\u2019id\nPasha and M. de Ruyssenaer, the high-dried and highly respectable\nConsul-General for the Netherlands, who was solemnly advised to\nmake the experiment, active and passive, before offering his\nopinion upon the subject. In the present age extensive\nintercourse with Europeans has produced not a reformation but a\ncertain reticence amongst the upper classes: they are as vicious\nas ever, but they do not care for displaying their vices to the\neyes of mocking strangers.\n\nSyria and Palestine, another ancient focus of abominations,\nborrowed from Egypt and exaggerated the worship of androgynic and\nhermaphroditic deities. Plutarch (De Iside) notes that the old\nNilotes held the moon to be of \u201cmale-female sex,\u201d the men\nsacrificing to Luna and the women to Lunus.[FN#387] Isis also was\na hermaphrodite, the idea being that Aether or Air (the lower\nheavens) was the menstruum of generative nature; and Damascius\nexplained the tenet by the all-fruitful and prolific powers of\nthe atmosphere. Hence the fragment attributed to Orpheus, the\nsong of Jupiter (Air):\u2014\n\n               All things from Jove descend\n\n          Jove was a male, Jove was a deathless bride;\n\n          For men call Air, of two fold sex, the Jove.\n\n\nJulius Pirmicus relates that \u201cThe Assyrians and part of the\nAfricians\u201d (along the Mediterranean seaboard?) \u201chold Air to be\nthe chief element and adore its fanciful figure (imaginata\nfigura), consecrated under the name of Juno or the Virgin Venus.\n* * * Their companies of priests cannot duly serve her unless\nthey effeminate their faces, smooth their skins and disgrace\ntheir masculine sex by feminine ornaments. You may see men in\ntheir very temples amid general groans enduring miserable\ndalliance and becoming passives like women (viros muliebria\npati), and they expose, with boasting and ostentation, the\npollution of the impure and immodest body.\u201d Here we find the\nreligious significance of eunuchry. It was practiced as a\nreligious rite by the Tympanotribas or Gallus,[FN#388] the\ncastrated votary of Rhea or Bona Mater, in Phrygia called Cybele,\nself mutilated but not in memory of Atys; and by a host of other\ncreeds: even Christianity, as sundry texts show,[FN#389] could\nnot altogether cast out the old possession. Here too we have an\nexplanation of Sotadic love in its second stage, when it became,\nlike cannibalism, a matter of superstition. Assuming a nature-implanted\n tendency, we see that like human sacrifice it was held\nto be the most acceptable offering to the God-goddess in the\nOrgia or sacred ceremonies, a something set apart for peculiar\nworship. Hence in Rome as in Egypt the temples of Isis (Inachidos\nlimina, Isiac\u00e6 sacraria Lun\u00e6) were centres of sodomy, and the\nreligious practice was adopted by the grand priestly castes from\nMesopotamia to Mexico and Peru.\n\nWe find the earliest written notices of the Vice in the mythical\ndestruction of the Pentapolis (Gen. xix.), Sodom, Gomorrah (=\n\u2019Amirah, the cultivated country), Adama, Zebo\u00efm and Zoar or Bela.\nThe legend has been amply embroidered by the Rabbis who make the\nSodomites do everything \u00e0 l\u2019envers: e.g., if a man were wounded\nhe was fined for bloodshed and was compelled to fee the offender;\nand if one cut off the ear of a neighbour\u2019s ass he was condemned\nto keep the animal till the ear grew again. The Jewish doctors\ndeclare the people to have been a race of sharpers with rogues\nfor magistrates, and thus they justify the judgment which they\nread literally. But the traveller cannot accept it. I have\ncarefully examined the lands at the North and at the South of\nthat most beautiful lake, the so-called Dead Sea, whose tranquil\nloveliness, backed by the grand plateau of Moab, is an object of\nadmiration to all save patients suffering from the strange\ndisease \u201cHoly Land on the Brain.\u201d[FN#390] But I found no traces\nof craters in the neighbourhood, no signs of vulcanism, no\nremains of \u201cmeteoric stones\u201d: the asphalt which named the water\nis a mineralised vegetable washed out of the limestones, and the\nsulphur and salt are brought down by the Jordan into a lake\nwithout issue. I must therefore look upon the history as a myth\nwhich may have served a double purpose. The first would be to\ndeter the Jew from the Malthusian practices of his pagan\npredecessors, upon whom obloquy was thus cast, so far resembring\nthe scandalous and absurd legend which explained the names of the\nchildren of Lot by Phein\u00e9 and Thamma as \u201cMoab\u201d .(Mu-ab) the water\nor semen of the father, and \u201cAmmon\u201d as mother\u2019s son, that is,\nbastard. The fable would also account for the abnormal fissure\ncontaining the lower Jordan and the Dead Sea, which the late Sir\nR. I. Murchison used wrong-headedly to call a \u201cVolcano of\nDepression\u201d: this geological feature, that cuts off the\nriver-basin from its natural outlet, the Gulf of Eloth (Akabah),\nmust date from myriads of years before there were \u201cCities of the\nPlains.\u201d But the main object of the ancient lawgiver, Osarsiph,\nMoses or the Moseid\u00e6, was doubtless to discountenance a\nperversion prejudicial to the increase of population. And he\nspeaks with no uncertain voice, Whoso lieth with a beast shall\nsurely be put to death (Exod. xxii. 19): If a man lie with\nmankind as he lieth with a woman, both of them have committed an\nabomination: they shall surely be put to death; their blood shall\nbe upon them (Levit. xx. 13; where v.v. 15\u201316 threaten with death\nman and woman who lie with beasts). Again, There shall be no\nwhore of the daughters of Israel nor a sodomite of the sons of\nIsrael (Deut. xxii. 5).\n\nThe old commentators on the Sodom-myth are most unsatisfactory,\ne.g. Parkhurst, s.v. Kadesh. \u201cFrom hence we may observe the\npeculiar propriety of this punishment of Sodom and of the\nneighbouring cities. By their sodomitical impurities they meant\nto acknowledge the Heavens as the cause of fruitfulness\nindependently upon, and in opposition to, Jehovah;[FN#391]\ntherefore Jehovah, by raining upon them not genial showers but\nbrimstone from heaven, not only destroyed the inhabitants, but\nalso changed all that country, which was before as the garden of\nGod, into brimstone and salt that is not sown nor beareth,\nneither any grass groweth therein.\u201d It must be owned that to this\nPentapolis was dealt very hard measure for religiously and\ndiligently practicing a popular rite which a host of cities even\nin the present day, as Naples and Shiraz, to mention no others,\naffect for simple luxury and affect with impunity. The myth may\nprobably reduce itself to very small proportions, a few Fellah\nvillages destroyed by a storm, like that which drove Brennus from\nDelphi.\n\nThe Hebrews entering Syria found it religionised by Assyria\nand Babylonia, whence Accadian Ishtar had passed west and had\nbecome Ashtoreth, Ashtaroth or Ashirah,[FN#392] the Anaitis of\nArmenia, the Phnician Astarte and the Greek Aphrodite, the great\nMoon-goddess,[FN#393 ] who is queen of Heaven and Love. In another\nphase she was Venus Mylitta = the Procreatrix, in Chaldaic Mauludat\u00e1\nand in Arabic Moawallidah, she who bringeth forth. She was worshipped\nby men habited as women and vice-vers\u00e2; for which reason in the Torah\n(Deut. xx. 5) the sexes are forbidden to change dress. The male\nprostitutes were called Kadesh the holy, the women being Kadeshah,\nand doubtless gave themselves up to great excesses. Eusebius (De bit.\nConst. iii. c. 55) describes a school of impurity at Aphac, where women\nand \u201cmen who were not men\u201d practiced all manner of abominations in\nhonour of the Demon (Venus). Here the Phrygian symbolism of Kybele and\nAttis (Atys) had become the Syrian Ba\u2019al Tammuz and Astarte, and the\nGrecian Dion\u00e6a and Adonis, the anthropomorphic forms of the two greater\nlights. The site, Apheca, now Wady al-Afik on the route from Bayrut to\nthe Cedars, is a glen of wild and wondrous beauty, fitting frame-work\nfor the loves of goddess and demigod: and the ruins of the temple\ndestroyed by Constantine contrast with Nature\u2019s work, the glorious\nfountain, splendidior vitro, which feeds the River Ibrahim and still at\ntimes Adonis runs purple to the sea.[FN#394]\n\nThe Phnicians spread this androgynic worship over Greece. We\nfind the consecrated servants and votaries of Corinthian\nAphrodite called Hierodouli (Strabo viii. 6), who aided the ten\nthousand courtesans in gracing the Venus-temple: from this\nexcessive luxury arose the proverb popularised by Horace. One of\nthe headquarters of the cult was Cyprus where, as Servius relates\n(Ad \u00c6n. ii. 632), stood the simulacre of a bearded Aphrodite with\nfeminine body and costume, sceptered and mitred like a man. The\nsexes when worshipping it exchanged habits and here the virginity\nwas offered in sacrifice: Herodotus (i. c. 199) describes this\ndefloration at Babylon but sees only the shameful part of the\ncustom which was a mere consecration of a tribal rite. Everywhere\ngirls before marriage belong either to the father or to the clan\nand thus the maiden paid the debt due to the public before\nbecoming private property as a wife. The same usage prevailed in\nancient Armenia and in parts of Ethiopia; and Herodotus tells us\nthat a practice very much like the Babylonian \u201cis found also in\ncertain parts of the Island of Cyprus:\u201d it is noticed by Justin\n(xviii. c. 5) and probably it explains the \u201cSuccoth Benoth\u201d or\nDamsels\u2019 booths which the Babylonians bans planted to the cities\nof Samaria.[FN#395] The Jews seem very successfully to have\ncopied the abominations of their pagan neighbours, even in the\nmatter of the \u201cdog.\u201d[FN#396] In the reign of wicked Rehoboam\n(B.C. 975) \u201cThere were also sodomites in the land and they did\naccording to all the abominations of the nations which the Lord\ncast out before the children of Israel\u201d (I Kings xiv. 20). The\nscandal was abated by zealous King Asa (B.C. 958) whose\ngrandmother[FN#397] was high-priestess of Priapus (princeps in\nsacris Priapi): he \u201ctook away the sodomites out of the land\u201d (I\nKings XV. 12). Yet the prophets were loud in their complaints,\nespecially the so-called Isaiah (B.C. 760), \u201cexcept the Lord of\nHosts had left to us a very small remnant, we should have been as\nSodom\u201d (i. 9); and strong measures were required from good King\nJosiah (B.C. 641) who amongst other things, \u201cbrake down the\nhouses of the sodomites that were by the house of the Lord, where\nthe women wove hangings for the grove\u201d (2 Kings xxiii. 7). The\nbordels of boys (pueris alienis adh\u00e6severunt) appear to have been\nnear the Temple.\n\nSyria has not forgotten her old \u201cpraxis.\u201d At Damascus I found\nsome noteworthy cases amongst the religious of the great Amawi\nMosque. As for the Druses we have Burckhardt\u2019s authority (Travels\nin Syria, etc., p. 202), \u201cunnatural propensities are very common\namongst them.\u201d\n\nThe Sotadic Zone covers the whole of Asia Minor and Mesopotamia\nnow occupied by the \u201cunspeakable Turk,\u201d a race of born pederasts;\nand in the former region we first notice a peculiarity of the\nfeminine figure, the mamm\u00e6 inclinat\u00e6, jacentes et pannos\u00e6, which\nprevails over all this part of the belt. Whilst the women to the\nNorth and South have, with local exceptions, the mamm\u00e6 stantes of\nthe European virgin,[FN#398] those of Turkey, Persia, Afghanistan\nand Kashmir lose all the fine curves of the bosom, sometimes even\nbefore the first child; and after it the hemispheres take the\nform of bags. This cannot result from climate only; the women of\nMarath\u00e1-land, inhabiting a damper and hotter region than Kashmir,\nare noted for fine firm breasts even after parturition. Le Vice\nof course prevails more in the cities and towns of Asiatic Turkey\nthan in the villages; yet even these are infected; while the\nnomad Turcomans contrast badly in this point with the Gypsies,\nthose Badawin of India. The Kurd population is of Iranian origin,\nwhich means that the evil is deeply rooted: I have noted in The\nNights that the great and glorious Saladin was a habitual\npederast. The Armenians, as their national character is, will\nprostitute themselves for gain but prefer women to boys: Georgia\nsupplied Turkey with catamites whilst Circassia sent concubines.\nIn Mesopotamia the barbarous invader has almost obliterated the\nancient civilisation which is ante-dated only by the Nilotic: the\nmysteries of old Babylon nowhere survive save in certain obscure\ntribes like the Mand\u00e6ans, the Devil-worshippers and the\nAl\u00ed-il\u00e1hi. Entering Persia we find the reverse of Armenia; and,\ndespite Herodotus, I believe that Iran borrowed her pathologic\nlove from the peoples of the Tigris-Euphrates Valley and not from\nthe then insignificant Greeks. But whatever may be its origin,\nthe corruption is now bred in the bone. It begins in boyhood and\nmany Persians account for it by paternal severity. Youths arrived\nat puberty find none of the facilities with which Europe supplies\nfornication. Onanism[FN#399] is to a certain extent discouraged\nby circumcision, and meddling with the father\u2019s slave-girls and\nconcubines would be risking cruel punishment if not death. Hence\nthey use each other by turns, a \u201cpuerile practice\u201d known as\nAlish-Takish, the Lat. facere vicibus or mutuum facere.\nTemperament, media, and atavism recommend the custom to the\ngeneral; and after marrying and begetting heirs, Paterfamilias\nreturns to the Ganymede. Hence all the odes of Hafiz are\naddressed to youths, as proved by such Arabic exclamations as\n\u2019Af\u00e1ka \u2019llah = Allah assain thee (masculine)[FN#400]: the object\nis often fanciful but it would be held coarse and immodest to\naddress an imaginary girl.[FN#401] An illustration of the\npenchant is told at Shiraz concerning a certain Mujtahid, the\nhead of the Shi\u2019ah creed, corresponding with a prince-archbishop\nin Europe. A friend once said to him, \u201cThere is a question I\nwould fain address to your Eminence but I lack the daring to do\nso.\u201d \u201cAsk and fear not,\u201d replied the Divine. \u201cIt is this, O\nMujtahid! Figure thee in a garden of roses and hyacinths with the\nevening breeze waving the cypress-heads, a fair youth of twenty\nsitting by thy side and the assurance of perfect privacy. What,\nprithee, would be the result?\u201d The holy man bowed the chin of\ndoubt upon the collar of meditation; and, too honest to lie,\npresently whispered, \u201cAllah defend me from such temptation of\nSatan!\u201d Yet even in Persia men have not been wanting who have\ndone their utmost to uproot the Vice: in the same Shiraz they\nspeak of a father who, finding his son in flagrant delict, put\nhim to death like Brutus or Lynch of Galway. Such isolated cases,\nhowever, can effect nothing. Chardin tells us that houses of male\nprostitution were common in Persia whilst those of women were\nunknown: the same is the case in the present day and the boys are\nprepared with extreme care by diet, baths, depilation, unguents\nand a host of artists in cosmetics.[FN#402] Le Vice is looked\nupon at most as a peccadillo and its mention crops up in every\njest-book. When the Isfahan man mocked Shaykh Sa\u2019adi by comparing\nthe bald pates of Shirazian elders to the bottom of a lot\u00e1, a\nbrass cup with a wide-necked opening used in the Hammam, the\nwitty poet turned its aperture upwards and thereto likened the\nwell-abused podex of an Isfahani youth. Another favourite piece\nof Shirazian \u201cchaff\u201d is to declare that when an Isfahan father\nwould set up his son in business he provides him with a pound of\nrice, meaning that he can sell the result as compost for the\nkitchen-garden, and with the price buy another meal: hence the\nsaying Khakh-i-p\u00e1i k\u00e1h\u00fa = the soil at the lettuce-root. The\nIsfahanis retort with the name of a station or halting-place\nbetween the two cities where, under presence of making travellers\nstow away their riding-gear, many a Shirazi had been raped: hence\n\u201cZ\u00edn o takalt\u00fa t\u00fa bi-bar\u201d = carry within saddle and saddle-cloth!\nA favourite Persian punishment for strangers caught in the Harem\nor Gyn\u00e6ceum is to strip and throw them and expose them to the\nembraces of the grooms and negro-slaves. I once asked a Shirazi\nhow penetration was possible if the patient resisted with all the\nforce of the sphincter muscle: he smiled and said, \u201cAh, we\nPersians know a trick to get over that; we apply a sharpened tent\npeg to the crupper bone (os coccygis) and knock till he opens.\u201d A\nwell known missionary to the East during the last generation was\nsubjected to this gross insult by one of the Persian Prince-governors,\nwhom he had infuriated by his conversion-mania: in his\nmemoirs he alludes to it by mentioning his \u201cdishonoured person;\u201d\nbut English readers cannot comprehend the full significance of\nthe confession. About the same time Shaykh Nasr, Governor of\nBushire, a man famed for facetious blackguardism, used to invite\nEuropean youngsters serving in the Bombay Marine and ply them\nwith liquor till they were insensible. Next morning the middies\nmostly complained that the champagne had caused a curious\nirritation and soreness in la parse-posse. The same Eastern\n\u201cScrogin\u201d would ask his guests if they had ever seen a man-cannon\n(Adami-top); and, on their replying in the negative, a grey-beard\nslave was dragged in blaspheming and struggling with all his\nstrength. He was presently placed on all fours and firmly held by\nthe extremities; his bag-trousers were let down and a dozen\npeppercorns were inserted ano suo: the target was a sheet of\npaper held at a reasonable distance; the match was applied by a\npinch of cayenne in the nostrils; the sneeze started the\ngrapeshot and the number of hits on the butt decided the bets. We\ncan hardly wonder at the loose conduct of Persian women\nperpetually mortified by marital pederasty. During the unhappy\ncampaign of 1856\u201357 in which, with the exception of a few\nbrilliant skirmishes, we gained no glory, Sir James Outram and\nthe Bombay army showing how badly they could work, there was a\nformal outburst of the Harems; and even women of princely birth\ncould not be kept out of the officers\u2019 quarters.\n\nThe cities of Afghanistan and Sind are thoroughly saturated with\n\nPersian vice, and the people sing\n\n\n          Kadr-i-kus Augh\u00e1n d\u00e1nad, kadr-i-kunr\u00e1 K\u00e1buli:\n\n          The worth of coynte the Afghan knows: Cabul prefers the\n\nother chose![FN#403]\n\n\nThe Afghans are commercial travellers on a large scale and each\ncaravan is accompanied by a number of boys and lads almost in\nwoman\u2019s attire with kohl\u2019d eyes and rouged cheeks, long tresses\nand henna\u2019d fingers and toes, riding luxuriously in Kaj\u00e1was or\ncamel-panniers: they are called K\u00fach-i safari, or travelling\nwives, and the husbands trudge patiently by their sides. In\nAfghanistan also a frantic debauchery broke out amongst the women\nwhen they found incubi who were not pederasts; and the scandal\nwas not the most insignificant cause of the general rising at\nCabul (Nov. 1841), and the slaughter of Macnaghten, Burnes and\nother British officers.\n\nResuming our way Eastward we find the Sikhs and the Moslems of\nthe Panjab much addicted to Le Vice, although the Himalayan\ntribes to the north and those lying south, the R\u00e1jputs and\nMarath\u00e1s, ignore it. The same may be said of the Kash mirians who\nadd another Kappa to the tria Kakista, Kappado clans, Kretans,\nand Kilicians: the proverb says,\n\n          Agar kaht-i-mardum uftad, az \u00edn sih jins kam g\u00edr\u00ed;\n\n          Eki Afgh\u00e1n, dovvum Sind\u00ed[FN#404] siyyum\n\nbadjins-i-Kashm\u00edr\u00ed:\n\n\n          Though of men there be famine yet shun these three-\n\n          Afghan, Sindi and rascally Kashm\u00edr\u00ed.\n\n\nM. Louis Daville describes the infamies of Lahore and Lakhnau\nwhere he found men dressed as women, with flowing locks under\ncrowns of flowers, imitating the feminine walk and gestures,\nvoice and fashion of speech, and ogling their admirers with all\nthe coquetry of bayad\u00e8res. Victor Jacquemont\u2019s Journal de Voyage\ndescribes the pederasty of Ranj\u00edt Singh, the \u201cLion of the\nPanj\u00e1b,\u201d and his pathic Gul\u00e1b Singh whom the English inflicted\nupon Cashmir as ruler by way of paying for his treason. Yet the\nHindus, I repeat, hold pederasty in abhorrence and are as much\nscandalised by being called G\u00e1nd-m\u00e1r\u00e1 (anus-beater) or G\u00e1nd\u00fa\n(anuser) as Englishmen would be. During the years 1843\u201344 my\nregiment, almost all Hindu Sepoys of the Bombay Presidency, was\nstationed at a purgatory called Bandar Gh\u00e1rr\u00e1,[FN#405] a sandy\nflat with a scatter of verdigris-green milk-bush some forty miles\nnorth of Kar\u00e1chi the headquarters. The dirty heap of mud-and-mat\nhovels, which represented the adjacent native village, could not\nsupply a single woman; yet only one case of pederasty came to\nlight and that after a tragical fashion some years afterwards. A\nyoung Brahman had connection with a soldier comrade of low caste\nand this had continued till, in an unhappy hour, the Pariah\npatient ventured to become the agent. The latter, in Arab.\nAl-F\u00e1\u2019il =the \u201cdoer,\u201d is not an object of contempt like Al-Maf\u00fal\n= the \u201cdone\u201d; and the high caste sepoy, stung by remorse and\nrevenge, loaded his musket and deliberately shot his paramour. He\nwas hanged by court martial at Hyderabad and, when his last\nwishes were asked, he begged in vain to be suspended by the feet;\nthe idea being that his soul, polluted by exiting \u201cbelow the\nwaist,\u201d would be doomed to endless trans-migrations through the\nlowest forms of life.\n\nBeyond India, I have stated, the Sotadic Zone begins to broaden\nout, embracing all China, Turkistan and Japan. The Chinese, as\nfar as we know them in the great cities, are omnivorous and\nomnifutuentes: they are the chosen people of debauchery, and\ntheir systematic bestiality with ducks, goats, and other animals\nis equalled only by their pederasty. K\u00e6mpfer and Orlof Tor\u00e9e\n(Voyage en Chine) notice the public houses for boys and youths in\nChina and Japan. Mirabeau (L\u2019Anandryne) describes the tribadism\nof their women in hammocks. When Pekin was plundered the Harems\ncontained a number of balls a little larger than the old\nmusket-bullet, made of thin silver with a loose pellet of brass\ninside somewhat like a grelot;[FN#406] these articles were placed\nby the women between the labia and an up-and-down movement on the\nbed gave a pleasant titillation when nothing better was to be\nprocured. They have every artifice of luxury, aphrodisiacs,\nerotic perfumes and singular applications. Such are the pills\nwhich, dissolved in water and applied to the glans penis, cause\nit to throb and swell: so according to Amerigo Vespucci American\nwomen could artificially increase the size of their husbands\u2019\nparts.[FN#407] The Chinese bracelet of caoutchouc studded with\npoints now takes the place of the Herisson, or Annulus\nhirsutus,[FN#408] which was bound between the glans and prepuce.\nOf the penis succedaneus, that imitation of the Arbor vit\u00e6 or\nSoter Kosmou, which the Latins called phallus and\nfascinum,[FN#409] the French godemich\u00e9 and the Italians\npassatempo and diletto (whence our \u201cdildo\u201d), every kind abounds,\nvarying from a stuffed \u201cFrench letter\u201d to a cone of ribbed horn\nwhich looks like an instrument of torture. For the use of men\nthey have the \u201cmerkin,\u201d[FN#410] a heart-shaped article of thin\nskin stuffed with cotton and slit with an artificial vagina: two\ntapes at the top and one below lash it to the back of a chair.\nThe erotic literature of the Chinese and Japanese is highly\ndeveloped and their illustrations are often facetious as well as\nobscene. All are familiar with that of the strong man who by a\nblow with his enormous phallus shivers a copper pot; and the\nludicrous contrast of the huge-membered wights who land in the\nIsle of Women and presently escape from it, wrinkled and\nshrivelled, true Domine Dolittles. Of Turkistan we know little,\nbut what we know confirms my statement. Mr. Schuyler in his\nTurkistan (i. 132) offers an illustration of a \u201cBatchah\u201d (Pers.\nbachcheh = catamite), \u201cor singing-boy surrounded by his\nadmirers.\u201d Of the Tartars Master Purchas laconically says (v.\n419), \u201cThey are addicted to Sodomie or Buggerie.\u201d The learned\ncasuist Dr. Thomas Sanchez the Spaniard had (says Mirabeau in\nKadh\u00e9sch) to decide a difficult question concerning the\nsinfulness of a peculiar erotic perversion. The Jesuits brought\nhome from Manilla a tailed man whose moveable prolongation of the\nos coccygis measured from 7 to 10 inches: he had placed himself\nbetween two women, enjoying one naturally while the other used\nhis tail as a penis succedaneus. The verdict was incomplete\nsodomy and simple fornication. For the islands north of Japan,\nthe \u201cSodomitical Sea,\u201d and the \u201cnayle of tynne\u201d thrust through\nthe prepuce to prevent sodomy, see Lib. ii. chap. 4 of Master\nThomas Caudish\u2019s Circumnavigation, and vol. vi. of Pinkerton\u2019s\nGeography translated by Walckenaer.\n\nPassing over to America we find that the Sotadic Zone contains\nthe whole hemisphere from Behring\u2019s Straits to Magellan\u2019s. This\nprevalence of \u201cmollities\u201d astonishes the anthropologist, who is\napt to consider pederasty the growth of luxury and the especial\nproduct of great and civilised cities, unnecessary and therefore\nunknown to simple savagery, where the births of both sexes are\nabout equal and female infanticide is not practiced. In many\nparts of the New World this perversion was accompanied by another\ndepravity of taste\u2014confirmed cannibalism.[FN#411] The forests\nand campos abounded in game from the deer to the pheasant-like\npenelope, and the seas and rivers produced an unfailing supply of\nexcellent fish and shell-fish;[FN#412] yet the Brazilian Tupis\npreferred the meat of man to every other food.\n\nA glance at Mr. Bancroft[FN#413] proves the abnormal development\nof sodomy amongst the savages and barbarians of the New World.\nEven his half-frozen Hyperboreans \u201cpossess all the passions which\nare supposed to develop most freely under a milder temperature\u201d\n(i. 58). \u201cThe voluptuousness and polygamy of the North American\nIndians, under a temperature of almost perpetual winter, is far\ngreater than that of the most sensual tropical nations\u201d (Martin\u2019s\nBrit. Colonies iii. 524). I can quote only a few of the most\nremarkable instances. Of the Koniagas of Kadiak Island and the\nThinkleets we read (i. 81\u201382), \u201cThe most repugnant of all their\npractices is that of male concubinage. A Kadiak mother will\nselect her handsomest and most promising boy, and dress and rear\nhim as a girl, teaching him only domestic duties, keeping him at\nwomen s work, associating him with women and girls, in order to\nrender his effeminacy complete. Arriving at the age of ten or\nfifteen years, he is married to some wealthy man who regards such\na companion as a great acquisition. These male concubines are\ncalled Achnutschik or Schopans\u201d (the authorities quoted being\nHolmberg, Langsdorff, Billing, Choris, Lisiansky and Marchand).\nThe same is the case in Nutka Sound and the Aleutian Islands,\nwhere \u201cmale concubinage obtains throughout, but not to the same\nextent as amongst the Koniagas.\u201d The objects of \u201cunnatural\u201d\naffection have their beards carefully plucked out as soon as the\nface-hair begins to grow, and their chins are tattooed like those\nof the women. In California the first missionaries found the same\npractice, the youths being called Joya (Bancroft, i. 415 and\nauthorities Palon, Crespi, Boscana, Mofras, Torquemada, Duflot\nand Fages). The Comanches unite incest with sodomy (i. 515). \u201cIn\nNew Mexico, according to Arlegui, Ribas, and other authors, male\nconcubinage prevails to a great extent; these loathsome\nsemblances of humanity, whom to call beastly were a slander upon\nbeasts, dress themselves in the clothes and perform the functions\nof women, the use of weapons being denied them\u201d (i. 585).\nPederasty was systematically practiced by the peoples of Cueba,\nCareta, and other parts of Central America. The Caciques and some\nof the headmen kept harems of youths who, as soon as destined for\nthe unclean office, were dressed as women. They went by the name\nof Camayoas, and were hated and detested by the good wives (i.\n733\u201374). Of the Nahua nations Father Pierre de Gand (alias de\nMusa) writes, \u201cUn certain nombre de pr\u00e2tres n\u2019avaient point de\nfemmes, sed eorum loco pueros quibus abutebantur. Ce p\u00e9ch\u00e9 \u00e9tait\nsi commun dans ce pays que, jeunes ou vieux, tous \u00e9taient\ninfect\u00e9s; ils y \u00e9taient si adonn\u00e9s que m\u00eames les enfants de six\nens s\u2019y livraient\u201d (Ternaux, Campans, Voyages, S\u00e9rie i. Tom. x. p.\n197). Among the Mayas of Yucatan Las Casas declares that the\ngreat prevalence of \u201cunnatural\u201d lust made parents anxious to see\ntheir progeny wedded as soon as possible (Kingsborough\u2019s Mex.\nAnt. viii. 135). In Vera Paz a god, called by some Chin and by\nothers Cavial and Maran, taught it by committing the act with\nanother god. Some fathers gave their sons a boy to use as a\nwoman, and if any other approached this pathic he was treated as\nan adulterer. In Yucatan images were found by Bernal Diaz proving\nthe sodomitical propensities of the people (Bancroft v. 198). De\nPauw (Recherches Philosophiques sur les Americains, London, 1771)\nhas much to say about the subject in Mexico generally: in the\nnorthern provinces men married youths who, dressed like women,\nwere forbidden to carry arms. According to Gomara there were at\nTamalpais houses of male prostitution; and from Diaz and others\nwe gather that the pecado nefando was the rule. Both in Mexico\nand in Peru it might have caused, if it did not justify, the\ncruelties of the Conquistadores. Pederasty was also general\nthroughout Nicaragua, and the early explorers found it amongst\nthe indigenes of Panama.\n\nWe have authentic details concerning Le Vice in Peru and its\nadjacent lands, beginning with Cieza de Leon, who must be read in\nthe original or in the translated extracts of Purchas (vol. v.\n942, etc.), not in the cruelly castrated form preferred by the\nCouncil of the Hakluyt Society. Speaking of the New Granada\nIndians he tells us that \u201cat Old Port (Porto Viejo) and Puna, the\nDeuill so farre prevayled in their beastly Deuotions that there\nwere Boyes consecrated to serue in the Temple; and at the times\nof their Sacrifices and Solemne Feasts, the Lords and principall\nmen abused them to that detestable filthinesse;\u201d i.e. performed\ntheir peculiar worship. Generally in the hill-countries the\nDevil, under the show of holiness, had introduced the practice;\nfor every temple or chief house of adoration kept one or two men\nor more which were attired like women, even from the time of\ntheir childhood, and spake like them, imitating them in\neverything; with these, under pretext of holiness and religion,\nprincipal men on principal days had commerce. Speaking of the\narrival of the Giants[FN#414] at Point Santa Elena, Cieza says\n(chap. lii.), they were detested by the natives, because in using\ntheir women they killed them, and their men also in another way.\nAll the natives declare that God brought upon them a punishment\nproportioned to the enormity of their offence. When they were\nengaged together in their accursed intercourse, a fearful and\nterrible fire came down from Heaven with a great noise, out of\nthe midst of which there issued a shining Angel with a glittering\nsword, wherewith at one blow they were all killed and the fire\nconsumed them.[FN#415] There remained a few bones and skulls\nwhich God allowed to bide unconsumed by the fire, as a memorial\nof this punishment. In the Hakluyt Society\u2019s bowdlerisation we\nread of the Tumbez Islanders being \u201cvery vicious, many of them\ncommitting the abominable offence\u201d (p. 24); also, \u201cIf by the\nadvice of the Devil any Indian commit the abominable crime, it is\nthought little of and they call him a woman.\u201d In chapters lii.\nand lviii. we find exceptions. The Indians of Huancabamba,\n\u201calthough so near the peoples of Puerto Viejo and Guayaquil, do\nnot commit the abominable sin;\u201d and the Serranos, or island\nmountaineers, as sorcerers and magiclans inferior to the coast\npeoples, were not so much addicted to sodomy.\n\nThe Royal Commentaries of the Yncas shows that the evil was of a\ncomparatively modern growth. In the early period of Peruvian\nhistory the people considered the crime \u201cunspeakable:\u201d if a Cuzco\nIndian, not of Yncarial blood, angrily addressed the term\npederast to another, he was held infamous for many days. One of\nthe generals having reported to the Ynca Ccapacc Yupanqui that\nthere were some sodomites, not in all the valleys, but one here\nand one there, \u201cnor was it a habit of all the inhabitants but\nonly of certain persons who practised it privately,\u201d the ruler\nordered that the criminals should be publicly burnt alive and\ntheir houses, crops and trees destroyed: moreover, to show his\nabomination, he commanded that the whole village should so be\ntreated if one man fell into this habit (Lib. iii. cap. 13).\nElsewhere we learn, \u201cThere were sodomites in some provinces,\nthough not openly nor universally, but some particular men and in\nsecret. In some parts they had them in their temples, because the\nDevil persuaded them that the Gods took great delight in such\npeople, and thus the Devil acted as a traitor to remove the veil\nof shame that the Gentiles felt for this crime and to accustom\nthem to commit it in public and in common.\u201d\n\nDuring the times of the Conquistadores male concubinage had\nbecome the rule throughout Peru. At Cuzco, we are told by Nuno de\nGuzman in 1530 \u201cThe last which was taken, and which fought most\ncouragiously, was a man in the habite of a woman, which confessed\nthat from a childe he had gotten his liuing by that filthinesse,\nfor which I caused him to be burned.\u201d V. F. Lopez[FN#416] draws a\nfrightful picture of pathologic love in Peru. Under the reigns\nwhich followed that of Inti-Kapak (Ccapacc) Amauri, the country\nwas attacked by invaders of a giant race coming from the sea:\nthey practiced pederasty after a fashion so shameless that the\nconquered tribes were compelled to fly(p. 271). Under the\npre-Yncarial Amauta, or priestly dynasty, Peru had lapsed into\nsavagery and the kings of Cuzco preserved only the name. \u201cToutes\nces hontes et toutes ces mis\u00e8res provenaient de deux vices\ninf\u00e2mes, la bestialit\u00e9 et la sodomie. Les femmes surtout \u00e9taient\noffens\u00e9es de voir la nature frustr\u00e9e de tous ses droits. Wiles\npleuraient ensemble en leurs r\u00e9unions sur le mis\u00e9rable \u00e9tat dans\nloquel elles \u00e9taient tomb\u00e9es, sur le m\u00e9pris avec lequel elles\n\u00e9taient trait\u00e9es. * * * * Le monde \u00e9tait renvers\u00e9, les hommes\ns\u2019aimaient et \u00e9taient jaloux les uns des autres. * * * Elles\ncherchaient, mais en vain, les moyens de rem\u00e9dier au mal; elles\nemployaient des herbes et des recettes diaboliques qui leur\nramenaient bien quelques individus, mais ne pouvaient arr\u00eater les\nprogr\u00e8s incessants du vice. Cet \u00e9tat de choses constitua un\nv\u00e9ritable moyen \u00e2ge, qui aura jusqu\u2019\u00e0 l\u2019\u00e9tablissement du\ngouvernement des Incas\u201d (p. 277).\n\nWhen Sinchi Roko (the xcvth of Montesinos and the xcist of\nGarcilazo) became Ynca, he found morals at the lowest ebb. \u201cNi la\nprudence de l\u2019Inca, ni les lois s\u00e9v\u00e8res qu\u2019il avait promulgu\u00e9es\nn\u2019avaient pu extirper enti\u00e8rement le p\u00e9ch\u00e9 contre nature. Il\nreprit avec une nouvelle violence, et les femmes en furent si\njalouses qu\u2019un grand nombre d\u2019elles tuerent leurs maris. Les\ndevins et les sorciers passaient leurs journ\u00e9es \u00e0 fabriquer, avec\ncertaines herbes, des compositions magiques qui rendaient fous\nceux qui en mangaient, et les femmes en faisaient prendre, soit\ndans les aliments, soit dans la chicha, \u00e0 ceux dont elles \u00e9taient\njalouses\u201d (p. 291).\n\nI have remarked that the Tupi races of the Brazil were infamous\nfor cannibalism and sodomy; nor could the latter be only racial\nas proved by the fact that colonists of pure Lusitanian blood\nfollowed in the path of the savages. Sr. Antonio Augusto da Costa\nAguiar[FN#417] is outspoken upon this point. \u201cA crime which in\nEngland leads to the gallows, and which is the very measure of\nabject depravity, passes with impunity amongst us by the\nparticipating in it of almost all or of many (de quasi todos, ou\nde muitos) Ah! if the wrath of Heaven were to fall by way of\npunishing such crimes (delictos), more than one city of this\nEmpire, more than a dozen, would pass into the category of the\nSodoms and Gomorrains\u201d (p. 30). Till late years pederasty in the\nBrazil was looked upon as a peccadillo; the European immigrants\nfollowing the practice of the wild men who were naked but not, as\nColumbus said, \u201cclothed in innocence.\u201d One of Her Majesty\u2019s\nConsuls used to tell a tale of the hilarity provoked in a\n\u201cfashionable\u201d assembly by the open declaration of a young\ngentleman that his mulatto \u201cpatient\u201d had suddenly turned upon\nhim, insisting upon becoming agent. Now, however, under the\ninfluences of improved education and respect for the public\nopinion of Europe, pathologic love amongst the Luso-Brazilians\nhas been reduced to the normal limits.\n\nOutside the Sotadic Zone, I have said, Le Vice is sporadic, not\nendemic: yet the physical and moral effect of great cities where\npuberty, they say, is induced earlier than in country sites, has\nbeen the same in most lands, causing modesty to decay and\npederasty to flourish. The Badawi Arab is wholly pure of Le Vice;\nyet San\u2019\u00e1 the capital of Al-Yaman and other centres of population\nhave long been and still are thoroughly infected. History tells\nus of Z\u00fa Shan\u00e1tir, tyrant of \u201cArabia Felix,\u201d in A.D. 478, who\nused to entice young men into his palace and cause them after use\nto be cast out of the windows: this unkindly ruler was at last\nponiarded by the youth Zerash, known from his long ringlets as\n\u201cZ\u00fa Now\u00e1s.\u201d The negro race is mostly untainted by sodomy and\ntribadism. Yet Joan dos Sanctos[FN#418] found in Cacongo of West\nAfrica certain \u201cChibudi, which are men attyred like women and\nbehaue themselves womanly, ashamed to be called men; are also\nmarried to men, and esteem that vnnaturale damnation an honor.\u201d\nMadagascar also delighted in dancing and singing boys dressed as\ngirls. In the Empire of Dahomey I noted a corps of prostitutes\nkept for the use of the Amazon-soldieresses.\n\nNorth of the Sotadic Zone we find local but notable instances.\nMaster Christopher Burrough[FN#419] describes on the western side\nof the Volga \u201ca very fine stone castle, called by the name Oueak,\nand adioyning to the same a Towne called by the Russes, Sodom, *\n* * which was swallowed into the earth by the justice of God, for\nthe wickednesse of the people.\u201d Again: although as a rule\nChristianity has steadily opposed pathologic love both in writing\nand preaching, there have been remarkable exceptions. Perhaps the\nmost curious idea was that of certain medical writers in the\nmiddle ages: \u201cUsus et amplexus pueri, bene temperatus, salutaris\nmedicine\u201d (Tardieu). Bayle notices (under \u201cVayer\u201d) the infamous\nbook of Giovanni della Casa, Archbishop of Benevento, \u201cDe\nlaudibus Sodomi\u00e6,\u201d[FN#420] vulgarly known as \u201cCapitolo del\nForno.\u201d The same writer refers (under \u201cSixte iv.\u201d) to the report\nthat the Dominican Order, which systematically decried Le Vice,\nhad presented a request to the Cardinal di Santa Lucia that\nsodomy might be lawful during three months per annum, June to\nAugust; and that the Cardinal had underwritten the petition \u201cBe\nit done as they demand.\u201d Hence the F\u00e6da Venus of Battista\nMantovano. Bayle rejects the history for a curious reason, venery\nbeing colder in summer than in winter, and quotes the proverb\n\u201cAux mods qui n\u2019ont pas d\u2019 R, peu embrasser et bien boire.\u201d But\nin the case of a celibate priesthood such scandals are\ninevitable: witness the famous Jesuit epitaph Ci-g\u00eet un Jesuite,\netc.\n\nIn our modern capitals, London, Berlin and Paris for instance,\nthe Vice seems subject to periodical outbreaks. For many years,\nalso, England sent her pederasts to Italy, and especially to\nNaples, whence originated the term \u201cIl vizio Inglese.\u201d It would\nbe invicious to detail the scandals which of late years have\nstartled the public in London and Dublin: for these the curious\nwill consult the police reports. Berlin, despite her strong\ndevour of Phariseeism, Puritanism and Chauvinism in religion,\nmanners and morals, is not a whit better than her neighbours. Dr.\nGaspar,[FN#421] a well-known authority on the subject, adduces\nmany interesting cases, especially an old Count Cajus and his six\naccomplices. Amongst his many correspondents one suggested to him\nthat not only Plato and Julius C\u00e6sar but also Winckelmann and\nPlaten(?) belonged to the Society; and he had found it\nflourishing in Palermo, the Louvre, the Scottish Highlands and\nSt. Petersburg to name only a few places. Frederick the Great is\nsaid to have addressed these words to his nephew, \u201cJe puis vous\nassurer, par mon exp\u00e9rience personelle, que ce plaisir est peu\nagr\u00e9able \u00e0 cultiver.\u201d This suggests the popular anecdote of\nVoltaire and the Englishman who agreed upon an \u201cexperience\u201d and\nfound it far from satisfactory. A few days afterwards the latter\ninformed the Sage of Ferney that he had tried it again and\nprovoked the exclamation, \u201cOnce a philosopher: twice a sodomite!\u201d\nThe last revival of the kind in Germany is a society at Frankfort\nand its neighbourhood, self-styled Les Cravates Noires, in\nopposition, I suppose, to Les Cravates Blanches of A. Belot.\n\nParis is by no means more depraved than Berlin and London; but,\nwhilst the latter hushes up the scandal, Frenchmen do not: hence\nwe see a more copious account of it submitted to the public. For\nFrance of the xviith century consult the \u201cHistoire de la\nProstitution chez tous les Peuples du Monde,\u201d and \u201cLa Prance\ndevenue Italienne,\u201d a treatise which generally follows \u201cL\u2019Histoire\nAmoureuse des Gaules\u201d by Bussy, Comte de Rabutin.[FN#422] The\nheadquarters of male prostitution were then in the Champ Flory,\ni.e., Champ de Flore, the privileged rendezvous of low\ncourtesans. In the xviiith century, \u201cquand le Francais a t\u00eate\nfolle,\u201d as Voltaire sings, invented the term \u201cP\u00e9ch\u00e9\nphilosophique,\u201d there was a temporary recrudescence; and, after\nthe death of Pidauzet de Mairobert (March, 1779), his \u201cApologie\nde la Secte Anandryne\u201d was published in L\u2019Espion Anglais. In\nthose days the All\u00e9e des Veuves in the Champs Elysees had a \u201cfief\nreserv\u00e9 des Ebugors\u201d[FN#423]\u2014\u201cveuve\u201d in the language of Sodom\nbeing the ma\u00eetresse en titre, the favourite youth.\n\nAt the decisive moment of monarchical decomposition\nMirabeau[FN#424] declares that pederasty was reglement\u00e9e and\nadds, Le go\u00fbt des p\u00e9d\u00e9rastes, quoique moins en vogue que du temps\nde Henri III. (the French Heliogabalus), sous le r\u00e8gne desquel\nles hommes se provoquaient mutuellement[FN#425] sous les\nportiques du Louvre, fait des progr\u00e8s consid\u00e9rables. On salt que\ncette ville (Paris) est un chef-d\u2019uvre de police; en\ncons\u00e9quence, il y a des lieux publics autoris\u00e9s \u00e0 cet effet. Les\njeunes yens qui se destinent \u00e0 la professign, vent soigneusement\nenclass\u00e9s; car les syst\u00e8mes r\u00e9glementaires s\u2019\u00e9tendent jusques-l\u00e0.\nOn les examine; ceux qui peuvent \u00eatre agents et patients, qui\nvent beaux, vermeils, bien faits, potel\u00e9s, sont r\u00e9serv\u00e9s pour les\ngrands seigneurs, ou se font payer tr\u00e8s-cher par les \u00e9v\u00eaques et\nles financiers. Ceux qui vent priv\u00e9s de leurs testicules, ou en\ntermes de l\u2019art (car notre langue est plus chaste qui nos murs),\nqui n\u2019ont pas le poids du tisserand, mais qui donnent et\nre\u00e7oivent, forment la seconde classe; ils vent encore chers,\nparceque les femmes en usent tandis qu\u2019ils servent aux hommes.\nCeux qui ne sont plus susceptibles d\u2019\u00e9rection tant ils sont us\u00e9s,\nquoiqu\u2019ils aient tous ces organes n\u00e9cessaires au plaisir,\ns\u2019inscrivent comme patiens purs, et composent la troisi\u00e8me\nclasse: mais celle qui pr\u00e8side \u00e0 ces plaisirs, v\u00e9rifie leur\nimpuissance. Pour cet effet, on les place tout nus sur un matelas\nouvert par la moiti\u00e9 inf\u00e9rieure; deux filles les caressent de\nleur mieux, pendant qu\u2019une troisieme frappe doucement avec\ndesorties naissantes le si\u00e8ge des d\u00e9sire v\u00e9n\u00e9riens. Apr\u00e8s un\nquart d\u2019heure de cet essai, on leur introduit dans l\u2019anus un\npoivre long rouge qui cause une irritation consid\u00e9rable; on pose\nsur les \u00e9chauboulures produites par les orties, de la moutarde\nfine de Caudebec, et l\u2019on passe le gland au camphre. Ceux qui\nr\u00e9sistent \u00e0 ces \u00e9preuves et ne donnent aucun signe d\u2019\u00e9rection,\nservent comme patiens \u00e0 un tiers de paie seulement.[FN#426]\n\nThe Restoration and the Empire made the police more vigilant in\nmatters of politics than of morals. The favourite club, which had\nits mot de passe, was in the Rue Doyenne, old quarter St Thomas\nde Louvre; and the house was a hotel of the xviith century. Two\nstreet-doors, on the right for the male gyn\u00e6ceum and the left for\nthe female, opened at 4 p.m. in winter and 8 p.m. in summer. A\ndecoy-lad, charmingly dressed in women\u2019s clothes, with big\nhaunches and small waist, promenaded outside; and this continued\ntill 1826 when the police put down the house.\n\nUnder Louis Philippe, the conquest of Algiers had evil results,\naccording to the Marquis de Boissy. He complained without ambages\nof murs Arabes in French regiments, and declared that the result\nof the African wars was an \u00e9ffrayable d\u00e9bordement p\u00e9d\u00e9rastique,\neven as the v\u00e9role resulted from the Italian campaigns of that\nage of passion, the xvith century. From the military the fl\u00e9au\nspread to civilian society and the Vice took such expansion and\nintensity that it may be said to have been democratised in cities\nand large towns; at least so we gather from the Dossier des\nAgissements des P\u00e9d\u00e9rastes. A general gathering of \u201cLa Sainte\nCongregation des glorieux P\u00e1d\u00e1rastes\u201d was held in the old Petite\nRue des Marais where, after the theatre, many resorted under\npretext of making water. They ranged themselves along the walls\nof a vast garden and exposed their podices: bourgeois, richards\nand nobles came with full purses, touched the part which most\nattracted them and were duly followed by it. At the All\u00e9e des\nVeuves the crowd was dangerous from 7 to 8 p.m.: no policeman or\nronde de nun\u2019 dared venture in it; cords were stretched from tree\nto tree and armed guards drove away strangers amongst whom, they\nsay, was once Victor Hugo. This nuisance was at length suppressed\nby the municipal administration.\n\nThe Empire did not improve morals. Balls of sodomites were held\nat No. 8 Place de la Madeleine where, on Jan. 2, \u201964, some one\nhundred and fifty men met, all so well dressed as women that even\nthe landlord did not recognise them. There was also a club for\nsotadic debauchery called the Cent Gardes and the Dragons de\nl\u2019Imp\u00e9ratrice.[FN#427] They copied the imperial toilette and kept\nit in the general wardrobe: hence \u201cfaire l\u2019Imp\u00e9ratrice\u201d meant to\nbe used carnally. The site, a splendid hotel in the All\u00e9e des\nVeuves, was discovered by the Procureur-G\u00e9neral, who registered\nall the names; but, as these belonged to not a few senators and\ndignitaries, the Emperor wisely quashed proceedings. The club was\nbroken up on July 16, \u201964. During the same year La Petite Revue,\nedited by M. Loredan Larchy, son of the General, printed an\narticle, \u201cLes \u00e9chapp\u00e9s de Sodome\u201d: it discusses the letter of M.\nCastagnary to the Progr\u00e8s de Lyons and declares that the Vice had\nbeen adopted by plusieurs corps de troupes. For its latest\ndevelopments as regards the chantage of the tantes (pathics), the\nreader will consult the last issues of Dr. Tardieu\u2019s well-known\n\u00c9tudes.[FN#428] He declares that the servant-class is most\ninfected; and that the Vice is commonest between the ages of\nfifteen and twenty five.\n\nThe pederasty of The Nights may briefly be distributed into three\ncategories. The first is the funny form, as the unseemly\npractical joke of masterful Queen Bud\u00far (vol. iii. 300\u2013306) and\nthe not less hardi jest of the slave-princess Zumurrud (vol. iv.\n226). The second is in the grimmest and most earnest phase of the\nperversion, for instance where Abu Nowas[FN#429] debauches the\nthree youths (vol. v. 64 69); whilst in the third form it is\nwisely and learnedly discussed, to be severely blamed, by the\nShaykhah or Reverend Woman (vol v. 154).\n\nTo conclude this part of my subject, the \u00e9claircissement des\nobsc\u00e1nit\u00e9s. Many readers will regret the absence from The Nights\nof that modesty which distinguishes \u201cAmadis de Gaul,\u201d whose\nauthor, when leaving a man and a maid together says, \u201cAnd nothing\nshall be here related; for these and suchlike things which are\nconformable neither to good conscience nor nature, man ought in\nreason lightly to pass over, holding them in slight esteem as\nthey deserve.\u201d Nor have we less respect for Palmerin of England\nwho after a risqu\u00e9 scene declares, \u201cHerein is no offence offered\nto the wise by wanton speeches, or encouragement to the loose by\nlascivious matter.\u201d But these are not oriental ideas, and we must\ne\u2019en take the Eastern as we find him. He still holds \u201cNaturalla\nnon sunt turpia,\u201d together with \u201cMundis omnia munda\u201d; and, as\nBacon assures us the mixture of a lie cloth add to pleasure, so\nthe Arab enjoys the startling and lively contrast of extreme\nvirtue and horrible vice placed in juxtaposition.\n\nThose who have read through these ten volumes will agree with me\nthat the proportion of offensive matter bears a very small ratio\nto the mass of the work. In an age saturated with cant and\nhypocrisy, here and there a venal pen will mourn over the\n\u201cPornography\u201d of The Nights, dwell upon the \u201cEthics of Dirt\u201d and\nthe \u201cGarbage of the Brothel\u201d; and will lament the \u201cwanton\ndissemination (!) of ancient and filthy fiction.\u201d This self-constituted\n Censor morum reads Aristophanes and Plato, Horace and\nVirgil, perhaps even Martial and Petronius, because \u201cveiled in\nthe decent obscurity of a learned language\u201d; he allows men Latin\u00e8\nloqui; but he is scandalised at stumbling-blocks much less\nimportant in plain English. To be consistent he must begin by\nbowdlerising not only the classics, with which boys\u2019 and youths\u2019\nminds and memories are soaked and saturated at schools and\ncolleges, but also Boccaccio and Chaucer, Shakespeare and\nRabelais; Burton, Sterne, Swift, and a long list of works which\nare yearly reprinted and republished without a word of protest.\nLastly, why does not this inconsistent puritan purge the Old\nTestament of its allusions to human ordure and the pudenda; to\ncarnal copulation and impudent whoredom, to adultery and\nfornication, to onanism, sodomy and bestiality? But this he will\nnot do, the whited sepulchre! To the interested critic of the\nEdinburgh Review (No. 335 of July, 1886), I return my warmest\nthanks for his direct and deliberate falsehoods:\u2014lies are one-legged\n and short-lived, and venom evaporates.[FN#430] It appears\nto me that when I show to such men, so \u201crespectable\u201d and so\nimpure, a landscape of magnificent prospects whose vistas are\nadorned with every charm of nature and art, they point their\nunclean noses at a little heap of muck here and there lying in a\nfield-corner.\n\n                              \u00a7 V\n        ON THE PROSE-RHYME AND THE POETRY OF THE NIGHTS\n\n                         A.\u2014The Saj\u2019a.\n\nAccording to promise in my Foreword (p. xiii.), I here proceed to\noffer a few observations concerning the Saj\u2019a or rhymed prose and\nthe Shi\u2019r, or measured sentence, that is, the verse of The\nNights. The former has in composition, metrical or unmetrical\nthree distinct forms. Saj\u2019a mut\u00e1wazi (parallel), the most common\nis when the ending words of sentences agree in measure, assonance\nand final letter, in fact our full rhyme; next is Saj\u2019a mutarraf\n(the affluent), when the periods, hemistichs or couplets end in\nwords whose terminal letters correspond, although differing in\nmeasure and number; and thirdly, Saj\u2019a muw\u00e1zanah (equilibrium) is\napplied to the balance which affects words corresponding in\nmeasure but differing in final letters.[FN#431]\n\nAl-Saj\u2019a, the fine style or style fleuri, also termed Al-Bad\u00ed\u2019a,\nor euphuism, is the basis of all Arabic euphony. The whole of the\nKoran is written in it; and the same is the case with the Mak\u00e1m\u00e1t\nof Al-Hariri and the prime masterpieces of rhetorical\ncomposition: without it no translation of the Holy Book can be\nsatisfactory or final, and where it is not the Assemblies become\nthe prose of prose. Thus universally used the assonance has\nnecessarily been abused, and its excess has given rise to the\nsaying \u201cAl-Saj\u2019s faj\u2019a\u201d\u2014prose rhyme\u2019s a pest. English\ntranslators have, unwisely I think, agreed in rejecting it, while\nGermans have not. Mr. Preston assures us that \u201crhyming prose is\nextremely ungraceful in English and introduces an air of\nflippancy\u201d: this was certainly not the case with Friedrich\nR\u00fcckert\u2019s version of the great original and I see no reason why\nit should be so or become so in our tongue. Torrens (Pref. p.\nvii.) declares that \u201cthe effect of the irregular sentence with\nthe iteration of a jingling rhyme is not pleasant in our\nlanguage:\u201d he therefore systematically neglects it and gives his\nstyle the semblance of being \u201cscamped\u201d with the object of saving\nstudy and trouble. Mr. Payne (ix. 379) deems it an \u201cexcrescence\nborn of the excessive facilities for rhyme afforded by the\nlanguage,\u201d and of Eastern delight in antithesis of all kinds\nwhether of sound or of thought; and, aiming elaborately at grace\nof style, he omits it wholly, even in the proverbs.\n\nThe weight of authority was against me but my plan compelled me\nto disregard it. The dilemma was simply either to use the Saj\u2019a\nor to follow Mr. Payne\u2019s method and \u201carrange the disjecta membra\nof the original in their natural order\u201d; that is, to remodel the\ntext. Intending to produce a faithful copy of the Arabic, I was\ncompelled to adopt the former, and still hold it to be the better\nalternative. Moreover I question Mr. Payne\u2019s dictum (ix. 383)\nthat \u201cthe Seja-form is utterly foreign to the genius of English\nprose and that its preservation would be fatal to all vigour and\nharmony of style.\u201d The English translator of Palmerin of England,\nAnthony Munday, attempted it in places with great success as I\nhave before noted (vol. viii. 60); and my late friend Edward\nEastwick made artistic use of it in his Gulistan. Had I rejected\nthe \u201cCadence of the cooing dove\u201d because un-English, I should\nhave adopted the balanced periods of the Anglican marriage\nservice[FN#432] or the essentially English system of\nalliteration, requiring some such artful aid to distinguish from\nthe vulgar recitative style the elevated and classical tirades in\nThe Nights. My attempt has found with reviewers more favour than\nI expected; and a kindly critic writes of it, \u201cThese melodious\nfray meets, these little eddies of song set like gems in the\nprose, have a charming effect on the ear. They come as dulcet\nsurprises and mostly recur in highly-wrought situations, or they\nare used to convey a vivid sense of something exquisite in nature\nor art. Their introduction seems due to whim or caprice, but\nreally it arises from a profound study of the situation, as if\nthe Tale-teller felt suddenly compelled to break into the\nrhythmic strain.\u201d\n\n                         B.\u2014The Verse.\n\nThe Shi\u2019r or metrical part of The Nights is considerable\namounting to not less than ten thousand lines, and these I could\nnot but render in rhyme or rather in monorhyme. This portion has\nbeen a bugbear to translators. De Sacy noticed the difficulty of\nthe task (p. 283). Lane held the poetry untranslatable because\nabounding in the figure Tajn\u00eds, our paronomasia or paragram, of\nwhich there are seven distinct varieties,[FN#433] not to speak of\nother rhetorical flourishes. He therefore omitted the greater\npart of the verse as tedious and, through the loss of measure and\nrhyme, \u201cgenerally intolerable to the reader.\u201d He proved his\nposition by the bald literalism of the passages which he rendered\nin truly prosaic prose and succeeded in changing the facies and\npresentment of the work. For the Shi\u2019r, like the Saj\u2019a, is not\nintroduced arbitrarily; and its unequal distribution throughout\nThe Nights may be accounted for by rule of art. Some tales, like\nOmar bin al-Nu\u2019man and Tawaddud, contain very little because the\ntheme is historical or realistic; whilst in stories of love and\ncourtship as that of Rose-in-hood, the proportion may rise to\none-fifth of the whole. And this is true to nature. Love, as\nAddison said, makes even the mechanic (the British mechanic!)\npoetical, and Joe Hume of material memory once fought a duel\nabout a fair object of dispute.\n\nBefore discussing the verse of The Nights it may be advisable to\nenlarge a little upon the prosody of the Arabs. We know nothing\nof the origin of their poetry, which is lost in the depths of\nantiquity, and the oldest bards of whom we have any remains\nbelong to the famous epoch of the war Al-Bas\u00fas, which would place\nthem about A.D. 500. Moreover, when the Muse of Arabia first\nshows she is not only fully developed and mature, she has lost\nall her first youth, her beaut\u00e9 du diable, and she is assuming\nthe characteristics of an age beyond \u201cmiddle age.\u201d No one can\nstudy the earliest poetry without perceiving that it results from\nthe cultivation of centuries and that it has already assumed that\nartificial type and conventional process of treatment which\npresages inevitable decay. Its noblest period is included in the\ncentury preceding the Apostolate of Mohammed, and the oldest of\nthat epoch is the prince of Arab songsters, Imr al-Kays, \u201cThe\nWandering King.\u201d The Christian Fathers characteristically termed\npoetry Vinum D\u00e6monorum. The stricter Moslems called their bards\n\u201cenemies of Allah\u201d; and when the Prophet, who hated verse and\ncould not even quote it correctly, was asked who was the best\npoet of the Peninsula he answered that the \u201cMan of Al-Kays,\u201d i.e.\nthe worshipper of the Priapus-idol, would usher them all into\nHell. Here he only echoed the general verdict of his countrymen\nwho loved poetry and, as a rule, despised poets. The earliest\ncomplete pieces of any volume and substance saved from the wreck\nof old Arabic literature and familiar in our day are the seven\nKas\u00eddahs (purpose-odes or tendence-elegies) which are popularly\nknown as the Gilded or the Suspended Poems; and in all of these\nwe find, with an elaboration of material and formal art which can\ngo no further, a subject-matter of trite imagery and stock ideas\nwhich suggest a long ascending line of model ancestors and\npredecessors.\n\nScholars are agreed upon the fact that many of the earliest and\nbest Arab poets were, as Mohammed boasted himself,\nunalphabetic[FN#434] or rather could neither read nor write. They\naddressed the ear and the mind, not the eye. They \u201cspoke verse,\u201d\nlearning it by rote and dictating it to the R\u00e1wi, and this\nreciter again transmitted it to the musician whose pipe or zither\naccompanied the minstrel\u2019s song. In fact the general practice of\nwriting began only at the end of the first century after The\nFlight.\n\nThe rude and primitive measure of Arab song, upon which the most\ncomplicated system of metres subsequently arose, was called\nAl-Rajaz, literally \u201cthe trembling,\u201d because it reminded the\nhighly imaginative hearer of a pregnant she-camel\u2019s weak and\ntottering steps. This was the carol of the camel-driver, the\nlover\u2019s lay and the warrior\u2019s chaunt of the heroic ages; and its\nsimple, unconstrained flow adapted it well for extempore\neffusions. Its merits and demerits have been extensively\ndiscussed amongst Arab grammarians, and many, noticing that it\nwas not originally divided into hemistichs, make an essential\ndifference between the Sh\u00e1\u2019ir who speaks poetry and the R\u00e1jiz who\nspeaks Rajaz. It consisted, to describe it technically, of iambic\ndipodia (U-U-), the first three syllables being optionally long\nor short It can generally be read like our iambs and, being\nfamiliar, is pleasant to the English ear. The dipodia are\nrepeated either twice or thrice; in the former case Rajaz is held\nby some authorities, as Al-Akhfash (Sa\u2019\u00edd ibn M\u00e1sadah), to be\nmere prose. Although Lab\u00edd and Antar composed in iambics, the\nfirst K\u00e1s\u00eddah or regular poem in Rajaz was by Al-Aghlab al-Ajibi\ntemp. Mohammed: the Alf\u00edyah-grammar of Ibn M\u00e1lik is in Rajaz\nMuzdawij, the hemistichs rhyming and the assonance being confined\nto the couplet. Al-Hariri also affects Rajaz in the third and\nfifth Assemblies. So far Arabic metre is true to Nature: in\nimpassioned speech the movement of language is iambic: we say \u201cI\nwill, I will,\u201d not \u201cI will.\u201d\n\nFor many generations the Sons of the Desert were satisfied with\nNature\u2019s teaching; the fine perceptions and the nicely trained\near of the bard needing no aid from art. But in time came the\ninevitable prosodist under the formidable name of Abu Abd al-Rahm\u00e1n\n al-Khal\u00edl, i. Ahmad, i. Amr\u00fa, i. Tam\u00edm al-Far\u00e1hidi (of the\nFar\u00e1hid sept), al-Azdi (of the Azd clan), al Yahmadi (of the\nYahmad tribe), popularly known as Al-Khal\u00edl ibn Ahmad al-Basri,\nof Bassorah, where he died \u00e6t. 68, scanning verses they say, in\nA.H. 170 (= 786\u201387). Ibn Khallik\u00e1n relates (i. 493) on the\nauthority of Hamzah al-Isfah\u00e1ni how this \u201cfather of Arabic\ngrammar and discoverer of the rules of prosody\u201d invented the\nscience as he walked past a coppersmith\u2019s shop on hearing the\nstrokes of a hammer upon a metal basin: \u201ctwo objects devoid of\nany quality which could serve as a proof and an illustration of\nanything else than their own form and shape and incapable of\nleading to any other knowledge than that of their own\nnature.\u201d[FN#435] According to others he was passing through the\nFullers\u2019 Bazar at Basrah when his ear was struck by the Dak dak\n(Arabic letters) and the Dakak-dakak (Arabic letters) of the\nworkmen. In these two onomapoetics we trace the expression which\ncharacterises the Arab tongue: all syllables are composed of\nconsonant and vowel, the latter long or short as B and B; or of\na vowelled consonant followed by a consonant as Bal, Bau (Arabic).\n\nThe grammarian, true to the traditions of his craft which looks\nfor all poetry to the Badawi,[FN#436] adopted for metrical\ndetails the language of the Desert. The distich, which amongst\nArabs is looked upon as one line, he named \u201cBayt,\u201d nighting-place,\ntent or house; and the hemistich Misr\u00e1\u2019ah, the one leaf of\na folding door. To this \u201cscenic\u201d simile all the parts of the\nverse were more or less adapted. The metres, our feet, were\ncalled \u201cArk\u00e1n,\u201d the stakes and stays of the tent; the syllables\nwere \u201cUs\u00fal\u201d or roots divided into three kinds: the first or\n\u201cSabab\u201d (the tent-rope) is composed of two letters, a vowelled\nand a quiescent consonant as \u201cLam.\u201d[FN#437] The \u201cWatad\u201d or tent\npeg of three letters is of two varieties; the Majm\u00fa\u2019, or united,\na foot in which the two first consonants are moved by vowels and\nthe last is jazmated or made quiescent by apocope as \u201cLakad\u201d; and\nthe Mafr\u00fak, or disunited, when the two moved consonants are\nseparated by one jazmated, as \u201cKabla.\u201d And lastly the \u201cF\u00e1silah\u201d\nor intervening space, applied to the main pole of the tent,\nconsists of four letters.\n\nThe metres were called Buh\u00far or \u201cseas\u201d (plur. of Bahr), also\nmeaning the space within the tent-walls, the equivoque alluding\nto pearls and other treasures of the deep. Al-Khalil, the\nsystematiser, found in general use only five D\u00e1irah (circles,\nclasses or groups of metre); and he characterised the harmonious\nand stately measures, all built upon the original Rajaz, as Al-Taw\u00edl\n (the long),[FN#438] Al-K\u00e1mil (the complete), Al-W\u00e1fir (the\ncopious), Al-Bas\u00edt (the extended) and Al-Khaf\u00edf (the\nlight).[FN#439] These embrace all the Mu\u2019allak\u00e1t and the Ham\u00e1sah,\nthe great Anthology of Ab\u00fa Tamm\u00e1m; but the crave for variety and\nthe extension of foreign intercourse had multiplied wants and Al-Khalil\n deduced from the original five D\u00e1irah, fifteen, to which\nAl-Akhfash (ob. A.D. 830) added a sixteenth, Al-Khabab. The\nPersians extended the number to nineteen: the first four were\npeculiarly Arab; the fourteenth, the fifteenth and seventeenth\npeculiarly Persian and all the rest were Arab and\nPersian.[FN#440]\n\nArabic metre so far resembles that of Greece and Rome that the\nvalue of syllables depends upon the \u201cquantity\u201d or position of\ntheir consonants, not upon accent as in English and the Neo-Latin\ntongues. Al-Khalil was doubtless familiar with the classic\nprosody of Europe, but he rejected it as unsuited to the genius\nof Arabic and like a true Eastern Gelehrte he adopted a process\ndevised by himself. Instead of scansion by pyrrhics and spondees,\niambs and trochees, anap\u00e6sts and similar simplifications he\ninvented a system of weights (\u201cwuz\u00fan\u201d). Of these there are\nnine[FN#441] memorial words used as quantitive signs, all built\nupon the root \u201cfa\u2019l\u201d which has rendered such notable service to\nArabic and Hebrew[FN#442] grammar and varying from the simple\n\u201cfa\u2019\u00e1l,\u201d in Persian \u201cfa\u2019\u00fal\u201d (U _), to the complicated\n\u201cMutaf\u00e1\u2019ilun\u201d(UU - U -), anap\u00e6st + iamb. Thus the prosodist\nwould scan the Shahn\u00e1meh of Firdausi as\n\n               Fa\u2019\u00falun, fa\u2019\u00falun, fa\u2019\u00falun, fa\u2019\u00e1l.\n\n                U - -    U - -    U - -      -\n\n\nThese weights also show another peculiarity of Arabic verse. In\nEnglish we have few if any spondees: the Arabic contains about\nthree longs to one short; hence its gravity, stateliness and\ndignity. But these longs again are peculiar, and sometimes strike\nthe European ear as shorts, thus adding a difficulty for those\nwho would represent Oriental metres by western feet, ictus and\naccent. German Arabists can register an occasional success in\nsuch attempts: Englishmen none. My late friend Professor Palmer\nof Cambridge tried the tour de force of dancing on one leg\ninstead of two and notably failed: Mr. Lyall also strove to\nimitate Arabic metre and produced only prose bewitched.[FN#443]\nMr. Payne appears to me to have wasted trouble in \u201cobserving the\nexterior form of the stanza, the movement of the rhyme and (as\nfar as possible) the identity in number of the syllables\ncomposing the beits.\u201d There is only one part of his admirable\nversion concerning which I have heard competent readers complain;\nand that is the metrical, because here and there it sounds\nstrange to their ears.\n\nI have already stated my conviction that there are two and only\ntwo ways of translating Arabic poetry into English. One is to\nrepresent it by good heroic or lyric verse as did Sir William\nJones; the other is to render it after French fashion, by\nmeasured and balanced Prose, the little sister of Poetry. It is\nthus and thus only that we can preserve the peculiar cachet of\nthe original. This old world Oriental song is spirit-stirring as\na \u201cblast of that dread horn,\u201d albeit the words be thin. It is\nheady as the \u201cGolden Wine\u201d of Libanus, to the tongue water and\nbrandy to the brain\u2014the clean contrary of our nineteenth century\neffusions. Technically speaking, it can be vehicled only by the\nverse of the old English ballad or by the prose of the Book of\nJob. And Badawi poetry is a perfect expositor of Badawi life,\nespecially in the good and gladsome old Pagan days ere Al-Islam,\nlike the creed which it abolished, overcast the minds of men with\nits dull grey pall of realistic superstition. They combined to\nform a marvellous picture\u2014those contrasts of splendour and\nsqualor amongst the sons of the sand. Under airs pure as \u00e6ther,\ngolden and ultramarine above and melting over the horizon into a\ndiaphanous green which suggested a resection of Kaf, that unseen\nmountain-wall of emerald, the so-called Desert, changed face\ntwice a year; now brown and dry as summer-dust; then green as\nHope, beautified with infinite verdure and broad sheetings of\nrain-water. The vernal and autumnal shiftings of camp,\ndisruptions of homesteads and partings of kith and kin, friends\nand lovers, made the life many-sided as it was vigorous and\nnoble, the outcome of hardy frames, strong minds and spirits\nbreathing the very essence of liberty and independence. The day\nbegan with the dawn-drink, \u201cgenerous wine bought with shining\nore,\u201d poured into the crystal goblet from the leather bottle\nswinging before the cooling breeze. The rest was spent in the\npractice of weapons, in the favourite arrow game known as Al-Maysar,\ngambling which at least had the merit of feeding the\npoor; in racing for which the Badawin had a mania, and in the\nchase, the foray and the fray which formed the serious business\nof his life. And how picturesque the hunting scenes; the\ngreyhound, like the mare, of purest blood; the falcon cast at\nfrancolin and coney; the gazelle standing at gaze; the desert ass\nscudding over the ground-waves; the wild cows or bovine antelopes\nbrowsing with their calves and the ostrich-chickens flocking\nround the parent bird! The Mus\u00e1marah or night-talk round the\ncamp-fire was enlivened by the lute-girl and the glee-man, whom\nthe austere Prophet described as \u201croving distraught in every\nvale\u201d and whose motto in Horatian vein was, \u201cTo day we shall\ndrink, to-morrow be sober, wine this day, that day work.\u201d\nRegularly once a year, during the three peaceful months when war\nand even blood revenge were held sacrilegious, the tribes met at\nUk\u00e1dh (Ocaz) and other fairsteads, where they held high festival\nand the bards strave in song and prided themselves upon doing\nhonour to women and to the successful warriors of their tribe.\nBrief, the object of Arab life was to be\u2014to be free, to be\nbrave, to be wise; while the endeavours of other peoples was and\nis to have\u2014to have wealth, to have knowledge, to have a name;\nand while moderns make their \u201cepitome of life\u201d to be, to do and\nto suffer. Lastly the Arab\u2019s end was honourable as his life was\nstirring: few Badawin had the crowning misfortune of dying \u201cthe\nstraw-death.\u201d\n\nThe poetical forms in The Nights are as follows:\u2014The Misr\u00e1\u2019ah or\nhemistich is half the \u201cBayt\u201d which, for want of a better word, I\nhave rendered couplet: this, however, though formally separated\nin MSS., is looked upon as one line, one verse; hence a word can\nbe divided, the former part pertaining to the first and the\nlatter to the second moiety of the distich. As the Arabs ignore\nblank verse, when we come upon a rhymeless couplet we know that\nit is an extract from a longer composition in monorhyme. The\nKit\u2019ah is a fragment, either an occasional piece or more\nfrequently a portion of a Ghazal (ode) or Kas\u00eddah (elegy), other\nthan the Matl\u00e1, the initial Bayt with rhyming distichs. The\nGhazal and Kas\u00eddah differ mainly in length: the former is\npopularly limited to eighteen couplets: the latter begins at\nfifteen and is of indefinite number. Both are built upon\nmonorhyme, which appears twice in the first couplet and ends all\nthe others, e.g., aa + ba + ca, etc.; nor may the same assonance\nbe repeated, unless at least seven couplets intervene. In the\nbest poets, as in the old classic verse of France, the sense must\nbe completed in one couplet and not run on to a second; and, as\nthe parts cohere very loosely, separate quotation can generally\nbe made without injuring their proper effect. A favourite form is\nthe Rub\u00e1\u2019i or quatrain, made familiar to English ears by Mr.\nFitzgerald\u2019s masterly adaptation of Omar-i-Khayy\u00e1m: the movement\nis generally aa + ba, but it also appears as ab + cb, in which\ncase it is a Kit\u2019ah or fragment. The Murabb\u00e1, tetrastichs or four\nfold-song, occurs once only in The Nights (vol.i. 98); it is a\nsuccession of double Bayts or of four lined stanzas rhyming aa +\nbc + dc + ec: in strict form the first three hemistichs rhyme\nwith one another only, independently of the rest of the poem, and\nthe fourth with that of every other stanza, e.g., aa + ab + cb +\ndb. The Mukhammas, cinquains or pentastichs (Night cmlxiv.),\nrepresents a stanza of two distichs and a hemistich in monorhyme,\nthe fifth line being the \u201cbob\u201d or burden: each succeeding stanza\naffects a new rhyme, except in the fifth line, e.g., aaaab +\nccccb + ddddb and so forth. The Muww\u00e1l is a simple popular song\nin four to six lines; specimens of it are given in the Egyptian\ngrammar of my friend the late Dr. Wilhelm Spitta.[FN#444] The\nMuwashshah, or ornamented verse, has two main divisions: one\napplies to our acrostics in which the initials form a word or\nwords; the other is a kind of Musaddas, or sextines, which occurs\nonce only in The Nights (cmlxxxvii.). It consists of three\ncouplets or six-line strophes: all the hemistichs of the first\nare in monorhyme; in the second and following stanzas the three\nfirst hemistichs take a new rhyme, but the fourth resumes the\nassonance of the first set and is followed by the third couplet\nof No. 1, serving as bob or refrain, e.g., aaaaaa + bbbaaa +\ncccaaa and so forth. It is the most complicated of all the\nmeasures and is held to be of Morisco or Hispano-Moorish origin.\n\nMr. Lane (Lex.) lays down, on the lines of Ibn Khallikan (i. 476,\netc.) and other representative literati, as our sole authortties\nfor pure Arabic, the precedence in following order. First of all\nranks the J\u00e1hili (Ignoramus) of The Ignorance, the\n     : these pagans left hemistichs, couplets, pieces and elegies\nwhich once composed a large corpus and which is now mostly\nforgotten. Hamm\u00e1d al-R\u00e1wiyah, the Reciter, a man of Persian\ndescent (ob. A.H. 160=777) who first collected the Mu\u2019allak\u00e1t,\nonce recited by rote in a s\u00e9ance before Caliph Al-Walid two\nthousand poems of pr\u00e6-Mohammedan bards.[FN#445] After the J\u00e1hili\nstands the Mukhadram or Muhadrim, the \u201cSpurious,\u201d because half\nPagan half Moslem, who flourished either immediately before or\nsoon after the preaching of Mohammed. The Isl\u00e1mi or full-blooded\nMoslem at the end of the first century A.H. ( = 720) began the\nprocess of corruption in language; and, lastly he was followed by\nthe Muwallad of the second century who fused Arabic with non-Arabic\n and in whom purity of diction disappeared.\n\nI have noticed (I \u00a7 A.) that the versical portion of The Nights\nmay be distributed into three categories. First are the olden\npoems which are held classical by all modern Arabs; then comes\nthe medi\u00e6val poetry, the effusions of that brilliant throng which\nadorned the splendid Court of Harun al-Rashid and which ended\nwith Al-Har\u00edri (ob. A.H. 516); and, lastly, are the various\npi\u00e8ces de circonstance suggested to editors or scribes by the\noccasion. It is not my object to enter upon the historical part\nof the subject: a mere sketch would have neither value not\ninterest whilst a finished picture would lead too far: I must be\ncontented to notice a few of the most famous names.\n\nOf the pr\u00e6-Islamites we have \u00c1di bin Zayd al-Ib\u00e1di the\n\u201ccelebrated poet\u201d of Ibn Khallik\u00e1n (i. 188); N\u00e1bighat (the full-grown\n) al-Zuby\u00e1ni who flourished at the Court of Al-Nu\u2019man in AD.\n580\u2013602, and whose poem is compared with the\n\u201cSuspendeds,\u201d[FN#446] and Al-Mutalammis the \u201cpertinacious\u201d\nsatirist, friend and intimate with Tarafah of the \u201cPrize Poem.\u201d\nAbout Mohammed\u2019s day we find Imr al-Kays \u201cwith whom poetry\nbegan,\u201d to end with Z\u00fa al-Rummah; Amr\u00fa bin M\u00e1di Karab al-Zubaydi,\nLab\u00edd; Ka\u2019b ibn Zuhayr, the father one of the Mu\u2019al-lakah-poets,\nand the son author of the Burdah or Mantle-poem (see vol. iv.\n115), and Abb\u00e1s bin Mird\u00e1s who lampooned the Prophet and had \u201chis\ntongue cut out\u201d i.e. received a double share of booty from Ali.\nIn the days of Caliph Omar we have Alkamah bin Ol\u00e1tha followed by\nJam\u00edl bin Ma\u2019mar of the Banu Ozrah (ob. A.H. 82), who loved Azz\u00e1.\nThen came Al-Kuthayyir (the dwarf, ironic\u00e8), the lover of\nButhaynah, \u201cwho was so lean that birds might be cut to bits with\nher bones:\u201d the latter was also a poetess (Ibn Khall. i. 87),\nlike Hind bint al-Nu\u2019man who made herself so disagreeable to\nAl-Hajj\u00e1j (ob. A.H. 95) Jar\u00edr al-Khatafah, the noblest of the\nIslami poets in the first century, is noticed at full length by\nIbn Khallikan (i. 294) together with his rival in poetry and\ndebauchery, Ab\u00fa Fir\u00e1s Hamm\u00e1m or Homaym bin Ghalib al-Farazdak,\nthe Tam\u00edmi, the Ommiade poet \u201cwithout whose verse half Arabic\nwould be lost:\u201d[FN#447] he exchanged satires with Jar\u00edr and died\nforty days before him (A.H. 110). Another contemporary, forming\nthe poetical triumvirate of the period, was the debauched\nChristian poet Al-Akhtal al-Taghlibi. They were followed by Al-Ahwas\n al-Ans\u00e1ri whose witty lampoons banished him to Dahlak\nIsland in the Red Sea (ob. A.H. 179 = 795); by Bashsh\u00e1r ibn Burd\nand by Y\u00fanus ibn Habib (ob. A.H. 182).\n\nThe well known names of the Harun-cycle are Al-Asma\u2019i,\nrhetorician and poet, whose epic with Antar for hero is not\nforgotten (ob. A.H. 216); Isaac of Mosul (Ishak bin Ibrahim of\nPersian origin); Al-\u2019Utbi \u201cthe Poet\u201d (ob. A.H. 228); Abu al-Abb\u00e1s\nal-Rak\u00e1shi; Abu al-Atahiyah, the lover of Otbah; Muslim bin al-Wal\u00edd\n al-Ansari; Ab\u00fa Tamm\u00e1m of Tay, compiler of the Ham\u00e1sah (ob.\nA.H. 230), \u201ca Muwallad of the first class\u201d (says Ibn Khallikan i.\n392); the famous or infamous Abu Now\u00e1s, Abu Mus\u2019ab (Ahmad ibn\nAli) who died in A.H. 242; the satirist Dibil al-Khuz\u00e1\u00ed (ob. A.H.\n246) and a host of others quos nunc perscribere longum est. They\nwere followed by Al-Bohtori \u201cthe Poet\u201d (ob. A.H. 286); the royal\nauthor Abdullah ibn al-Mu\u2019tazz (ob. A.H. 315); Ibn Abb\u00e1d the\nSahib (ob. A.H. 334); Mans\u00far al-Hall\u00e1j the martyred Sufi; the\nSahib ibn Abbad, Abu Faras al-Hamd\u00e1ni (ob. A.H. 357); Al-N\u00e1mi\n(ob. A.H. 399) who had many encounters with that model Chauvinist\nAl-Mutanabbi, nicknamed Al-Mutanabbih (the \u201cwide awake\u201d), killed\nA.H. 354; Al-Man\u00e1zi of Manazjird (ob. 427); Al-Tughrai author of\nthe L\u00e1miyat al-\u2019Ajam (ob. A.H. 375); Al-Har\u00edri the model\nrhetorician (ob. A.H. 516); Al-H\u00e1jiri al-Irbili, of Arbela (ob.\nA.H. 632); Bah\u00e1 al-Din al-Sinjari (ob. A.H. 622); Al-K\u00e1tib or the\nScribe (ob. A.H. 656); Abdun al-Andal\u00fasi the Spaniard (our xiith\ncentury) and about the same time Al-N\u00e1waji, author of the Halbat\nal-Kumayt or \u201cRace course of the Bay horse\u201d\u2014poetical slang for\nwine.[FN#448]\n\nOf the third category, the pi\u00e8ces d\u2019occasion, little need be\nsaid: I may refer readers to my notes on the doggrels in vol. ii.\n34, 35, 56, 179, 182, 186 and 261; in vol. v. 55 and in vol.\nviii. 50.\n\nHaving a mortal aversion to the details of Arabic prosody, I have\npersuaded my friend Dr. Steingass to undertake in the following\npages the subject as far as concerns the poetry of The Nights. He\nhas been kind enough to collaborate with me from the beginning,\nand to his minute lexicographical knowledge I am deeply indebted\nfor discovering not a few blemishes which would have been \u201cnuts\nto the critic.\u201d The learned Arabist\u2019s notes will be highly\ninteresting to students: mine ( \u00a7V.) are intended to give a\nsuperficial and popular idea of the Arab\u2019s verse mechanism.\n\nThe principle of Arabic Prosody (called \u2019Ar\u00faz, pattern standard,\nor \u2019Ilm al-\u2019Ar\u00faz, science of the \u2019Ar\u00faz), in so far resembles that\nof classical poetry, as it chiefly rests on metrical weight, not\non accent, or in other words a verse is measured by short and\nlong quantities, while the accent only regulates its rhythm. In\nGreek and Latin, however, the quantity of the syllables depends\non their vowels, which may be either naturally short or long, or\nbecome long by position, i.e. if followed by two or more\nconsonants. We all remember from our school-days what a fine\nstring of rules had to be committed to and kept in memory, before\nwe were able to scan a Latin or Greek verse without breaking its\nneck by tripping over false quantities. In Arabic, on the other\nhand, the answer to the question, what is metrically long or\nshort, is exceedingly simple, and flows with stringent cogency\nfrom the nature of the Arabic Alphabet. This, strictly speaking,\nknows only consonants (Harf, pl. Hur\u00faf). The vowels which are\nrequired, in order to articulate the consonants, were at first\nnot represented in writing at all. They had to be supplied by the\nreader, and are not improperly called \u201cmotions\u201d (Harak\u00e1t),\nbecause they move or lead on, as it were, one letter to another.\nThey are three in number, a (Fathah), i (Kasrah), u (Zammah),\noriginally sounded as the corresponding English vowels in bat,\nbit and butt respectively, but in certain cases modifying their\npronunciation under the influence of a neighbouring consonant.\nWhen the necessity made itself felt to represent them in writing,\nespecially for the sake of fixing the correct reading of the\nKoran, they were rendered by additional signs, placed above or\nbeneath the consonant, after which they are pronounced, in a\nsimilar way as it is done in some systems of English shorthand. A\nconsonant followed by a short vowel is called a \u201cmoved letter\u201d\n(Muharrakah); a consonant without such vowel is called \u201cresting\u201d\nor \u201cquiescent\u201d (S\u00e1kinah), and can stand only at the end of a\nsyllable or word.\n\nAnd now we are able to formulate the one simple rule, which\ndetermines the prosodical quantity in Arabic: any moved letter,\nas ta, li, mu, is counted short; any moved letter followed by a\nquiescent one, as taf, fun, mus, i.e. any closed syllable\nbeginning and terminating with a consonant and having a short\nvowel between, forms a long quantity. This is certainly a relief\nin comparison with the numerous rules of classical Prosody,\nproved by not a few exceptions, which for instance in Dr. Smith\u2019s\nelementary Latin Grammar fill eight closely printed pages.\n\nBefore I proceed to show how from the prosodical unities, the\nmoved and the quiescent letter, first the metrical elements, then\nthe feet and lastly the metres are built up, it will be necessary\nto obviate a few misunderstandings, to which our mode of\ntransliterating Arabic into the Roman\ncharacter might give rise.\n\nThe line::\n\n   \u201cLove in my heart they lit and went their ways,\u201d (vol. i. 232)\n\nruns in Arabic:\n\n   \u201cAk\u00e1m\u00fa al-wajda f\u00ed kalb\u00ed wa s\u00e1r\u00fa\u201d (Mac. Ed. i. 179).\n\nHere, according to our ideas, the word akam\u00fa would begin with a\nshort vowel a, and contain two long vowels \u00e1 and \u00fa; according to\nArabic views neither is the case. The word begins with \u201cAlif,\u201d\nand its second syllable k\u00e1 closes in Alif after Fathah (a), in\nthe same way, as the third syllable m\u00fa closes in the letter W\u00e1w\n(w) after Zammah (u).\n\nThe question, therefore, arises, what is \u201cAlif.\u201d It is the first\nof the twenty-eight Arabic letters, and has through the medium of\nthe Greek Alpha nominally entered into our alphabet, where it now\nplays rather a misleading part. Curiously enough, however, Greek\nitself has preserved for us the key to the real nature of the\nletter. In \u1f08\u03bb\u03c6\u03b1 the initial a is preceded by the so called\nspiritus lenis (\u0384), a sign which must be placed in front or at\nthe top of any vowel beginning a Greek word, and which represents\nthat slight aspiration or soft breathing almost involuntarily\nuttered, when we try to pronounce a vowel by itself. We need not\ngo far to find how deeply rooted this tendency is and to what\nexaggerations it will sometimes lead. Witness the gentleman who,\nafter mentioning that he had been visiting his \u201cfavourite haunts\u201d\non the scenes of his early life, was sympathetically asked, how\nthe dear old ladies were. This spiritus lends is the silent h of\nthe French \u201chomme\u201d and the English \u201chonour,\u201d corresponding\nexactly to the Arabic Hamzah, whose mere prop the Alif is, when\nit stands at the beginning of a word: a native Arabic Dictionary\ndoes not begin with B\u00e1b al-Alif (Gate or Chapter of the Alif),\nbut with B\u00e1b al-Hamzah. What the Greeks call Alpha and have\ntransmitted to us as a name for the vowel a, is in fact nothing\nelse but the Arabic Hamzah-Alif,(~)moved by Fathah, i.e. bearing\nthe sign(~) for a at the top (~), just as it might have the sign\nZammah (~) superscribed to express u (~), or the sign Kasrah (~)\nsubjoined to represent i(~). In each case the Hamzah-Alif,\nalthough scarcely audible to our ear, is the real letter and\nmight fitly be rendered in transliteration by the above mentioned\nsilent h, wherever we make an Arabic word begin with a vowel not\npreceded by any other sign. This latter restriction refers to the\nsign \u2019, which in Sir Richard Burton\u2019s translation of The Nights,\nas frequently in books published in this country, is used to\nrepresent the Arabic letter ~ in whose very name \u2019Ayn it occurs.\nThe \u2019Ayn is \u201cdescribed as produced by a smart compression of the\nupper part of the windpipe and forcible emission of breath,\u201d\nimparting a guttural tinge to a following or preceding vowel-sound;\nbut it is by no means a mere guttural vowel, as Professor\nPalmer styles it. For Europeans, who do not belong to the\nIsraelitic dispensation, as well as for Turks and Persians, its\nexact pronunciation is most difficult, if not impossible to\nacquire.\n\nIn reading Arabic from transliteration for the purpose of\nscanning poetry, we have therefore in the first instance to keep\nin mind that no Arabic word or syllable can begin with a vowel.\nWhere our mode of rendering Arabic in the Roman character would\nmake this appear to be the case, either Hamzah (silent h), or\n\u2019Ayn (represented by the sign\u2019) is the real initial, and the only\nelement to be taken in account as a letter. It follows as a self-evident\n corollary that wherever a single consonant stands between\ntwo vowels, it never closes the previous syllable, but always\nopens the next one. Our word \u201cAk\u00e1mu,\u201d for instance, can only be\ndivided into the syllables: A (properly Ha)-k\u00e1-m\u00fa, never into\nAk-\u00e1-m\u00fa or Ak-\u00e1m-\u00fa.\n\nIt has been stated above that the syllable k\u00e1 is closed by the\nletter Alif after Fathah, in the same way as the syllable m\u00fa is\nclosed by the letter W\u00e1w, and I may add now, as the word f\u00ed is\nclosed by the letter Y\u00e1 (y). To make this perfectly clear, I must\nrepeat that the Arabic Alphabet, as it was originally written,\ndeals only with consonants. The signs for the short vowel-sounds\nwere added later for a special purpose, and are generally not\nrepresented even in printed books, e.g. in the various editions\nof The Nights, where only quotations from the Koran or poetical\npassages are provided with the vowel-points. But among those\nconsonants there are three, called weak letters (Hur\u00faf\nal-illah), which have a particular organic affinity to these\nvowel sounds: the guttural Hamzah, which is akin to a, the\npalatal Y\u00e1, which is related to i, and the labial W\u00e1w, which is\nhomogeneous with u. Where any of the weak letters follows a vowel\nof its own class, either at the end of a word or being itself\nfollowed by another consonant, it draws out or lengthens the\npreceding vowel and is in this sense called a letter of\nprolongation (Harf al-Madd). Thus, bearing in mind that the\nHamzah is in reality a silent h, the syllable k\u00e1 might be written\nkah, similarly to the German word \u201csah,\u201d where the h is not\npronounced either, but imparts a lengthened sound to the a. In\nlike manner m\u00fa and f\u00ed are written in Arabic muw and fiy\nrespectively, and form long quantities not because they contain a\nvowel long by nature, but because their initial \u201cMuharrakah\u201d is\nfollowed by a \u201cS\u00e1kinah,\u201d exactly as in the previously mentioned\nsyllables taf, fun, mus.[FN#449] In the Roman transliteration,\nAk\u00e1m\u00fa forms a word of five letters, two of which are consonants,\nand three vowels; in Arabic it represents the combination\nH(a)k(a)hm(u)w, consisting also of five letters but all\nconsonants, the intervening vowels being expressed in writing\neither merely by superadded external signs, or more frequently\nnot at all. Metrically it represents one short and two long\nquantities (U - -), forming in Latin a trisyllable foot, called\nBacch\u00edus, and in Arabic a quinqueliteral \u201cRukn\u201d (pillar) or \u201cJuz\u201d\n(part, portion), the technical designation for which we shall\nintroduce presently.\n\nThere is one important remark more to be made with regard to the\nHamzah: at the beginning of a word it is either conjunctive,\nHamzat al-Wasl, or disjunctive, Hamzat al-Kat\u2019. The difference is\nbest illustrated by reference to the French so-called aspirated\nh, as compared with the above-mentioned silent h. If the latter,\nas initial of a noun, is preceded by the article, the article\nloses its vowel, and, ignoring the silent h altogether, is read\nwith the following noun almost as one word: le homme becomes\nl\u2019homme (pronounced lomme) as le ami becomes l\u2019ami. This\nresembles very closely the Arabic Hamzah Wasl. If, on the other\nhand, a French word begins with an aspirated h, as for instance\nh\u00e9ros, the article does not drop its vowel before the noun, nor\nis the h sounded as in the English word \u201chero,\u201d but the effect of\nthe aspirate is simply to keep the two vowel sounds apart, so as\nto pronounce le \u00e9ros with a slight hiatus between, and this is\nexactly what happens in the case of the Arabic Hamzah Kat\u2019.\n\nWith regard to the Wasl, however, Arabic goes a step further than\nFrench. In the French example, quoted above, we have seen it is\nthe silent h and the preceding vowel which are eliminated; in\nArabic both the Hamzah and its own Harakah, i.e. the short vowel\nfollowing it, are supplanted by their antecedent. Another example\nwill make this clear. The most common instance of the Hamzah Wasl\nis the article al (for h(a)l=the Hebrew hal), where it is moved\nby Fathah. But it has this sound only at the beginning of a\nsentence or speech, as in \u201cAl-Hamdu\u201d at the head of the Fatihah,\nor in \u201cAll\u00e1hu\u201d at the beginning of the third Surah. If the two\nwords stand in grammatical connection, as in the sentence \u201cPraise\nbe to God,\u201d we cannot say \u201cAl-Hamdu li-All\u00e1hi,\u201d but the junction\n(Wasl) between the dative particle li and the noun which it\ngoverns must take place. According to the French principle, this\njunction would be effected at the cost of the preceding element\nand li All\u00e1hi would become l\u2019All\u00e1h\u00ed; in Arabic, on the contrary,\nthe kasrated l of the particle takes the place of the following\nfathated Hamzah and we read li \u2019ll\u00e1hi instead. Proceeding in the\nFatihah we meet with the verse \u201cIyy\u00e1ka na\u2019budu wa iyy\u00e1ka\nnasta\u2019\u00ednu,\u201d Thee do we worship and of Thee do we ask aid. Here\nthe Hamzah of iyy\u00e1ka (properly hiyy\u00e1ka with silent h) is\ndisjunctive, and therefore its pronunciation remains the same at\nthe beginning and in the middle of the sentence, or, to put it\ndifferently, instead of coalescing with the preceding wa into\nwa\u2019yy\u00e1ka, the two words are kept separate by the Hamzah, reading\nwa iyy\u00e1ka, just as it was the case with the French Le h\u00e9ros.\n\nIf the conjunctive Hamzah is preceded by a quiescent letter, this\ntakes generally Kasrah: \u201cT\u00e1lat al-Laylah,\u201d the night was\nlongsome, would become T\u00e1lati \u2019l-Laylah. If, however, the\nquiescent letter is one of prolongation, it mostly drops out\naltogether, and the Harakah of the next preceding letter becomes\nthe connecting vowel between the two words, which in our parlance\nwould mean that the end vowel of the first word is shortened\nbefore the elided initial of the second. Thus \u201cf\u00ed al-bayti,\u201d in\nthe house, which in Arabic is written f(i)y h(a)l-b(a)yt(i) and\nwhich we transliterate f\u00ed \u2019l-bayti, is in poetry read fil-bayti,\nwhere we must remember that the syllable fil, in spite of its\nshort vowel, represents a long quantity, because it consists of a\nmoved letter followed by a quiescent one. F\u00edl would be overlong\nand could, according to Arabic prosody, stand only in certain\ncases at the end of a verse, i.e. in pause, where a natural\ntendency prevails to prolong a sound.\n\nThe attentive reader will now be able to fix the prosodical value\nof the line quoted above with unerring security. For metrical\npurposes it syllabifies into: A-k\u00e1-mul-vaj-da f\u00ed kal-b\u00ed wa s\u00e1-r\u00fa,\ncontaining three short and eight long quantities. The initial\nunaccented a is short, for the same reason why the syllables da\nand wa are so, that is, because it corresponds to an Arabic\nletter, the Hamzah or silent h, moved by Fathah. The syllables\nk\u00e1, f\u00ed, b\u00ed, s\u00e1, r\u00fa are long for the same reason why the syllables\nmul, waj, kal are so, that is, because the accent in the\ntransliteration corresponds to a quiescent Arabic letter,\nfollowing a moved one. The same simple criterion applies to the\nwhole list, in which I give in alphabetical order the first lines\nand the metre of all the poetical pieces contained in the Mac.\nedition, and which will be found at the end of this volume. {This\nappendix is not included in the electronic text}\n\nThe prosodical unities, then, in Arabic are the moved and the\nquiescent letter, and we are now going to show how they combine\ninto metrical elements, feet, and metres.\n\ni.   The metrical elements (Us\u00fal) are:\n\n     1.   The Sabab,[FN#450] which consists of two letters and is\neither khaf\u00edf (light) or sak\u00edl (heavy). A moved letter followed\nby a quiescent, i.e. a closed syllable, like the afore-mentioned\ntaf, fun, mus, to which we may now add f\u00e1=fah, \u2019\u00ed=\u2019iy, \u2019\u00fa=\u2019uw,\nform a Sabab khaf\u00edf, corresponding to the classical long quantity\n(-). Two moved letters in succession, like mute, \u2019ala, constitute\na Sabab sak\u00edl, for which the classical name would be Pyrrhic (U\nU). As in Latin and Greek, they are equal in weight and can\nfrequently interchange, that is to say, the Sabab khaf\u00edf can be\nevolved into a sak\u00edl by moving its second Harf, or the latter\ncontracted into the former, by making its second letter\nquiescent.\n\n     2.   The Watad, consisting of three letters, one of which is\nquiescent. If the quiescent follows the two moved ones, the Watad\nis called majm\u00fa\u2019 (collected or joined), as fa\u2019\u00fa (=fa\u2019uw), maf\u00e1\n(=mafah), \u2019ilun, and it corresponds to the classical Iambus (U -\n). If, on the contrary, the quiescent intervenes or separates\nbetween the two moved letters, as in f\u00e1\u2019i ( = fah\u2019i), l\u00e1tu\n(=lahtu), taf\u2019i, the Watad is called mafr\u00fak (separated), and has\nits classical equivalent in the Trochee (- U)\n\n     3.   The F\u00e1silah,[FN#451] containing four letters, i.e.\nthree moved ones followed by a quiescent, and which, in fact, is\nonly a shorter name for a Sabab sak\u00edl followed by a Sabab khaf\u00edf,\nas mute + f\u00e1, or \u2019ala + tun, both of the measure of the classical\nAnapaest (U U -)\n\nii.  These three elements, the Sabab, Watad and F\u00e1silah, combine\nfurther into feet Ark\u00e1an, pl. of Rukn, or Ajz\u00e1a, pl. of Juz, two\nwords explained supra p. 236. The technical terms by which the\nfeet are named are derivatives of the root fa\u2019l, to do, which, as\nthe student will remember, serves in Arabic Grammar to form the\nAuz\u00e1n or weights, in accordance with which words are derived from\nroots. It consists of the three letters F\u00e1 (f), \u2019Ayn (\u2019), L\u00e1m\n(l), and, like any other Arabic root, cannot strictly speaking be\npronounced, for the introduction of any vowel-sound would make it\ncease to be a root and change it into an individual word. The\nabove fa\u2019l, for instance, where the initial F\u00e1 is moved by Fathah\n(a), is the Infinitive or verbal noun, \u201cto do,\u201d \u201cdoing.\u201d If the\n\u2019Ayn also is moved by Fathah, we obtain fa\u2019al, meaning in\ncolloquial Arabic \u201che did\u201d (the classical or literary form would\nbe fa\u2019ala). Pronouncing the first letter with Zammah (u), the\nsecond with Kasrah (i), i.e., fu\u2019il, we say \u201cit was done\u201d\n(classically fu\u2019ila). Many more forms are derived by prefixing,\ninserting or subjoining certain additional letters called Hur\u00faf\nal-Ziy\u00e1dah (letters of increase) to the original radicals: f\u00e1\u2019il,\nfor instance, with an Alif of prolongation in the first syllable,\nmeans \u201cdoer\u201d; maf\u2019\u00fal (=maf\u2019uwl), where the quiescent F\u00e1 is\npreceded by a fathated M\u00edm (m), and the zammated \u2019Ayn followed by\na lengthening Waw, means \u201cdone\u201d; Muf\u00e1\u2019alah, where, in addition to\na prefixed and inserted letter, the feminine termination ah is\nsubjoined after the L\u00e1m, means \u201cto do a thing reciprocally.\u201d\nSince these and similar changes are with unvarying regularity\napplicable to all roots, the grammarians use the derivatives of\nFa\u2019l as model-forms for the corresponding derivations of any\nother root, whose letters are in this case called its F\u00e1, \u2019Ayn\nand L\u00e1m. From a root, e.g., which has K\u00e1f (k) for its first\nletter or F\u00e1, T\u00e1 (t) for its second letter or \u2019Aye, and B\u00e1 (b)\nfor its third letter or L\u00e1m\n\n          fa\u2019l would be katb    =to write, writing;\n\n          fa\u2019al would be katab =he wrote;\n\n          fu\u2019il would be kutib =it was written;\n\n          fa\u2019il would be katib =writer, scribe;\n\n          maf\u2019\u00fal would be makt\u00fab=written, letter;\n\n          muf\u00e1\u2019alah would be muk\u00e1tabah = to write reciprocally,\n\ncorrespondence.\n\n\nThe advantage of this system is evident. It enables the student,\nwho has once grasped the original meaning of a root, to form\nscores of words himself, and in his readings, to understand\nhundreds, nay thousands, of words, without recourse to the\nDictionary, as soon as he has learned to distinguish their\nradical letters from the letters of increase, and recognises in\nthem a familiar root. We cannot wonder, therefore, that the\ninventor of Arabic Prosody readily availed himself of the same\nplan for his own ends. The Taf\u2019\u00edl, as it is here called, that is,\nthe representation of the metrical feet by current derivatives of\nfa\u2019l, has in this case, of course, nothing to do with the\netymological meaning of those typical forms. But it proves none\nthe less useful in another direction: in simply naming a\nparticular foot it shows at the same time its prosodical measure\nand character, as will now be explained in detail.\n\nWe have seen supra p. 236 that the word Ak\u00e1m\u00fa consists of a short\nsyllable followed by two long ones (U - -), and consequently\nforms a foot, which the classics would call Bacch\u00edus. In Latin\nthere is no connection between this name and the metrical value\nof the foot: we must learn both by heart. But if we are told that\nits Taf\u2019\u00edl in Arabic is Fa\u2019\u00falun, we understand at once that it is\ncomposed of the Watad majm\u00fa\u2019 fa\u2019\u00fa (U -) and the Sabab khaf\u00edf lun\n(-), and as the Watad contains three, the Sabab two letters, it\nforms a quinqueliteral foot or Juz kham\u00e1s\u00ed.\n\nIn combining into feet, the Watad has the precedence over the\nSabab and the F\u00e1silah, and again the Watad majm\u00fa\u2019 over the Watad\nmafr\u00fak. Hence the Prosodists distinguish between Ajz\u00e1 asl\u00edyah or\nprimary feet (from Asl, root), in which this precedence is\nobserved, and \u00c1jz\u00e1 far\u2019\u00edyah or secondary feet (from Far\u2019=\nbranch), in which it is reversed. The former are four in number:\u2014\n\n1.   Fa\u2019\u00fa.lun, consisting, as we have just seen, of a Watad majm\u00fa\u2019\nfollowed by a Sabab khaf\u00edf = the Latin Bacch\u00edus (U - -).\n\n2.   Maf\u00e1.\u2019\u00ed.lun, i.e. Watad majm\u00fa\u2019 followed by two Sabab khaf\u00edf\n= the Latin Epitritus primus (U - - -).\n\n3.   Muf\u00e1.\u2019alatun, i.e. Watad majm\u00fa\u2019 followed by F\u00e1silah = the\nLatin Iambus followed by Anapaest (U - UU -).\n\n4.   F\u00e1\u2019i.l\u00e1.tun, i.e. Watad mafr\u00fak followed by two Sabab khaf\u00edf\n= the Latin Epitritus secundus (-U- -).\n\nThe number of the secondary feet increases to six, for as Nos. 2\nand 4 contain two Sabab, they \u201cbranch out\u201d into two derived feet\neach, according to both Sabab or only one changing place with\nregard to the Watad. They are:\n\n5.   F\u00e1.\u2019ilun, i.e. Sabab khaf\u00edf followed by Watad majm\u00fa\u2019= the\nLatin Creticus (-U-). The primary Fa\u2019\u00fa.lun becomes by\ntransposition Lun.fa\u2019\u00fa. To bring this into conformity with a\ncurrent derivative of fa\u2019l, the initial Sabab must be made to\ncontain the first letter of the root, and the Watad the two\nremaining ones in their proper order. F\u00e1 is therefore substituted\nfor lun, and \u2019ilun for fa\u2019\u00fa, forming together the above F\u00e1.\u2019ilun.\nBy similar substitutions, which it would be tedious to specify in\neach separate case, Maf\u00e1.\u2019\u00ed.lun becomes:\n\n6.   Mus.taf.\u2019ilun, for \u2019\u00cd.lun.maf\u00e1, i.e. two Sabab khaf\u00edf,\nfollowed by Watad majm\u00fa\u2019 = the Latin Epitritus tertius (- -U-),\nor:\n\n7.   F\u00e1.\u2019il\u00e1.tun, for Lun.maf\u00e1.\u2019\u00ed, i.e. Watad majm\u00fa\u2019 between two\nSabab khaf\u00edf = the Latin Epitritus secundus (-U- -).\n\n8.   Mutaf\u00e1.\u2019ilun (for \u2019Alatun.muf\u00e1, the reversed Muf\u00e1.\u2019alatun),\ni.e. F\u00e1silah followed by Watad majm\u00fa\u2019=the Latin Anapaest\nsucceeded by Iambus (UU-U-). The last two secondary feet are\ntranspositions of No. 4, F\u00e1\u2019i.l\u00e1.tun, namely:\n\n9.   Maf.\u2019\u00fa.l\u00e1tu, for L\u00e1.tun.f\u00e1\u2019i, i.e. two Sabab khaf\u00edf,\nfollowed by Watad mafr\u00fak = the Latin Epitritus quartus (- - -U).\n\n10.  Mus.taf\u2019i.lun, for Tun.f\u00e1\u2019i.l\u00e1, i.e. Watad mafr\u00fak between\ntwo Sabab khaf\u00edf=the Latin Epitritus tertius (- -U-).[FN#452]\n\nThe \u201cbranch\u201d-foot F\u00e1.\u2019ilun (No. 5), like its \u201croot\u201d Fa\u2019\u00fa.lun (No.\n1), is quinqueliteral. All other feet, primary or secondary,\nconsist necessarily of seven letters, as they contain a\ntriliteral Watad (see supra i. 2) with either two biliteral Sabab\nkhaf\u00edf (i. 1) or a quadriliteral F\u00e1silah (i. 3). They are,\ntherefore, called Sab\u00e1\u2019\u00ed = seven lettered.\n\niii.      The same principle of the Watad taking precedence over\nSabab and F\u00e1silah, rules the arrangement of the Arabic metres,\nwhich are divided into five circles (Daw\u00e1ir, pl. of D\u00e1irah), so\ncalled for reasons presently to be explained. The first is named:\n\nA.   D\u00e1irat al-Mukhtalif, circle of \u201cthe varied\u201d metre, because\nit is composed of feet of various length, the five-lettered\nFa\u2019\u00falun (supra ii. 1) and the seven-lettered Maf\u00e1\u2019\u00edlun (ii. 2)\nwith their secondaries F\u00e1\u2019ilun, Mustaf.\u2019ilun and F\u00e1.\u2019il\u00e1tun (ii.\n5\u20137), and it comprises three Buh\u00far or metres (pi. of Bahr, sea),\nthe Taw\u00edl, Mad\u00edd and Bas\u00edt.\n\n   1.     Al-Tawil, consisting of twice\n\n     Fa\u2019\u00fa.lun Maf\u00e1.\u2019\u00edlun Fa\u2019\u00fa.lun Maf\u00e1.\u2019\u00edlun,\n\nthe classical scheme for which would be\n\n     U - - | U - - - | U - - | U - - - |\n\n\nIf we transfer the Watad Fa\u2019\u00fa from the beginning of the line to\nthe end, it would read:\n\n     Lun.maf\u00e1\u2019\u00ed Lun.fa\u2019\u00fa Lun.maf\u00e1\u2019\u00ed Lun.fa\u2019\u00fa which, after the\n\nsubstitutions indicated above (ii. 7 and 5), becomes:\n\n\n   2.     Al-Mad\u00edd, consisting of twice\n\n     F\u00e1.\u2019il\u00e1tun F\u00e1.\u2019ilun F\u00e1.\u2019il\u00e1tun F\u00e1.\u2019ilun.\n\nwhich may be represented by the classical scheme\n\n     - U - - | - U - | - U - - | - U - |\n\n\nIf again, returning to the Taw\u00edl, we make the break after the\n\nWatad of the second foot we obtain the line:\n\n\n     \u2019\u00cdlun.fa\u2019\u00fa. Lum.maf\u00e1 \u2019\u00cdlun.fa\u2019u Lun.maf\u00e1, and as metrically\n\n     \u2019\u00cdlun.fa\u2019\u00fa (two Sabab followed by Watad) and Lun.maf\u00e1 (one\nSabab followed by Watad) are=\u2019\u00cdlun.maf\u00e1 and Lun.fa\u2019\u00fa\nrespectively, their Taf\u2019il is effected by the same substitutions\nas in ii. 5 and 6, and they become:\n\n   3.     Bas\u00edt, consisting of twice\n\n     Mustaf.\u2019ilun F\u00e1.\u2019ilun Mustaf.\u2019ilun F\u00e1.\u2019ilun,\n\nin conformity with the classical scheme:\n\n     - - U - | - U - | - - U - | - U - |\n\n\nThus one metre evolves from another by a kind of rotation, which\nsuggested to the Prosodists an ingenious device of representing\nthem by circles (hence the name D\u00e1irah), round the circumference\nof which on the outside the complete Taf\u2019\u00edl of the original metre\nis written, while each moved letter is faced by a small loop,\neach quiescent by a small vertical stroke[FN#453] inside the\ncircle. Then, in the case of this present D\u00e1irat al-Mukhtalif for\ninstance, the loop corresponding to the initial f of the first\nFa\u2019\u00falun is marked as the beginning of the Taw\u00edl, that\ncorresponding to its l (of the Sabab fun) as the beginning of the\nMadid, and that corresponding to the \u2019Ayn of the next Maf\u00e1\u2019\u00edlun\nas the beginning of the Bas\u00edt. The same process applies to all\nthe following circles, but our limited space compels us simply to\nenumerate them, together with their Buh\u00far, without further\nreference to the mode of their evolution.\n\nB.   D\u00e1irat al-M\u00fatalif, circle of \u201cthe agreeing\u201d metre, so called\nbecause all its feet agree in length, consisting of seven letters\neach. It contains:\n\n1.   Al-W\u00e1fir, composed of twice\n\n          Muf\u00e1.\u2019alatun Muf\u00e1.\u2019alatun Muf\u00e1.\u2019alatun (ii. 3)\n\n          = U - U U - | U - U U - | U - U U - |\n\n\nwhere the Iambus in each foot precedes the Anapaest, and\nits reversal:\n\n2.   Al-K\u00e1mil, consisting of twice\n\n          Mutaf\u00e1.\u2019ilun Mutaf\u00e1.\u2019ilun Mutaf\u00e1.\u2019ilun (ii. 8)\n\n          = U U - U - | U U - U - | U U - U - |\n\nwhere the Anapaest takes the first place in every foot.\n\nC.   D\u00e1irat al-Mujtalab, circle of \u201cthe brought on\u201d metre, so\ncalled because its seven-lettered feet are brought on from the\nfirst circle.\n\n1.   Al-Hazaj, consisting of twice\n\n          Maf\u00e1.\u2019\u00edlun Maf\u00e1.\u2019\u00edlun Maf\u00e1.\u2019\u00edlun (ii. 2)\n\n          = U - - - | U - - - | U - - - | U - - - |\n\n\n2.   Al-Rajaz, consisting of twice\n\n          Mustaf.\u2019ilun Mustaf.\u2019ilun Mustaf.\u2019ilun,\n\nand, in this full form, almost identical with the Iambic Trimeter\nof the Greek Drama:\n\n          - - U - | - - U - | - - U - |\n\n\n3.   Al-Ramal, consisting of twice\n\n          F\u00e1.\u2019il\u00e1tun F\u00e1.\u2019il\u00e1tun F\u00e1.\u2019il\u00e1tun,\n\nthe trochaic counterpart of the preceding metre\n\n          = - U - - | - U - - | - U - - |\n\n\nD.   D\u00e1irat al-Mushtabih, circle of \u201cthe intricate\u201d metre, so\ncalled from its intricate nature, primary mingling with secondary\nfeet, and one foot of the same verse containing a Watad majm\u00fa\u2019,\nanother a Watad mafr\u00fak, i.e. the iambic rhythm alternating with\nthe trochaic and vice versa. Its Buh\u00far are:\n\n1.   Al-Sar\u00ed\u2019, twice\n\n          Mustaf.\u2019ilun Mustaf.\u2019ilun Maf\u2019\u00fa.l\u00e1tu (ii. 6 and 9)\n\n                     = - - U - | - - U - | - - - U |\n\n\n2.   Al-Munsarih, twice\n\n          Mustaf.\u2019ilun Maf\u00fa.l\u00e1tu Mustaf.\u2019ilun (ii. 6. 9. 6)\n\n                     = - - U - | - - - U | - - U - |\n\n\n3.   Al-Khaf\u00edf, twice\n\n          F\u00e1.\u2019\u00edl\u00e1tun Mustaf\u2019i.lun F\u00e1.\u2019\u00edl\u00e1tun (ii. 7.10.7)\n\n                     = - U - - | - - U - | - U - - |\n\n\n4.   Al-Muz\u00e1ri\u2019, twice\n\n          Maf\u00e1.\u2019\u00edlun F\u00e1\u2019\u00ed.l\u00e1tun Maf\u00e1.\u2019\u00edlun (ii. 2.4.2)\n\n                     = U - - - | - U - - | U - - - |\n\n\n5.   Al-Muktazib, twice\n\n          Maf\u2019\u00fa.l\u00e1tu Mustaf.\u2019ilun Maf\u2019\u00fa.l\u00e1tu (ii. 9.6.9)\n\n                    = - - - U | - - U - | - - - U |\n\n\n6.   Al-Mujtass, twice\n\n          Mustaf\u2019i.lun F\u00e1.\u2019\u00edl\u00e1tun Mustaf\u2019 i.lun (ii. 10.7.10)\n\n                    = - - U - | - U - - | - - U - |\n\n\nE.   D\u00e1irat al-Muttafik, circle of \u201cthe concordant\u201d metre, so\ncalled for the same reason why circle B is called \u201cthe agreeing,\u201d\ni.e. because the feet all harmonise in length, being here,\nhowever, quinqueliteral, not seven-lettered as in the M\u00e1talif.\nAl-Khalil the inventor of the \u2019Ilm al-\u2019Ar\u00faz, assigns to it only\none metre:\n\n1.   Al-Mutak\u00e1rib, twice\n\n          Fa\u2019\u00falun Fa\u2019\u00falun Fa\u2019\u00falun Fa\u2019\u00falun (ii. 1)\n\n                    = U - - | U - - | U - - |\n\n\nLater Prosodists added:\n\n2.   Al-Mutad\u00e1rak, twice\n\n          F\u00e1\u2019ilun F\u00e1\u2019ilun F\u00e1\u2019ilun F\u00e1\u2019ilun (ii. 5)\n\n                    = - U - | - U - | - U - |\n\n\nThe feet and metres as given above are, however, to a certain\nextent merely theoretical; in practice the former admit of\nnumerous licenses and the latter of variations brought about by\nmodification or partial suppression of the feet final in a verse.\nAn Arabic poem (Kas\u00eddah, or if numbering less than ten couplets,\nKat\u2019ah) consists of Bayts or couplets, bound together by a\ncontinuous rhyme, which connects the first two lines and is\nrepeated at the end of every second line throughout the poem. The\nlast foot of every odd line is called \u2019Ar\u00faz (fem. in\ncontradistinction of Ar\u00faz in the sense of Prosody which is\nmasc.), pl. A\u2019\u00e1iriz, that of every even line is called Zarb, pl.\nAzrub, and the remaining feet may be termed Hashw (stuffing),\nalthough in stricter parlance a further distinction is made\nbetween the first foot of every odd and even line as well.\n\nNow with regard to the Hashw on the one hand, and the \u2019Aruz and\nZarb on the other, the changes which the normal feet undergo are\nof two kinds: Zuh\u00e1f (deviation) and \u2019Illah (defect). Zuh\u00e1f\napplies, as a rule, occasionally and optionally to the second\nletter of a Sabab in those feet which compose the Hashw or body-part\n of a verse, making a long syllable short by suppressing its\nquiescent final, or contracting two short quantities in a long\none, by rendering quiescent a moved letter which stands second in\na Sabab sak\u00edl. In Mustaf\u2019ilun (ii. 6. = - - U -), for instance,\nthe s of the first syllable, or the f of the second, or both may\nbe dropped and it will become accordingly Mutaf\u2019ilun, by\nsubstitution Maf\u00e1\u2019ilun (U - U -), or Musta\u2019ilun, by substitution,\nMufta\u2019ilun (- U U -), or Muta\u2019ilun, by substitution Fa\u2019ilatun (U\nU U -).[FN#454] This means that wherever the foot Mustaf.\u2019ilun\noccurs in the Hashw of a poem, we can represent it by the scheme\nU U U - i.e. the Epitritus tertius can, by poetical licence,\nchange into Diiambus, Choriambus or Paeon quartus. In Muf\u00e1\u2019alatun\n(ii. 3. = U - U U -) and Mutaf\u00e1\u2019ilun (ii. 8. = U U - U -), again,\nthe Sabab \u2019ala and mute may become khaf\u00edf by suppression of their\nfinal Harakah and thus turn into Muf\u00e1\u2019altun, by substitution\nMaf\u00e1\u2019\u00edlun (ii. 2. = U - - -), and Mutf\u00e1\u2019ilun, by substitution\nMustaf\u2019ilun (ii 6.= - - U U as above). In other words the two\nfeet correspond to the schemes U_U-U_ and U-U-U-, where a Spondee\ncan take the place of the Anapaest after or before the Iambus\nrespectively.\n\n\u2019Illah, the second way of modifying the primitive or normal feet,\napplies to both Sabab and Watad, but only in the \u2019Aruz and Zarb\nof a couplet, being at the same time constant and obligatory.\nBesides the changes already mentioned, it consists in adding one\nor two letters to a Sabab or Watad, or curtailing them more or\nless, even to cutting them off altogether. We cannot here exhaust\nthis matter any more than those touched upon until now, but must\nbe satisfied with an example or two, to show the proceeding in\ngeneral and indicate its object.\n\nWe have seen that the metre Bas\u00edt consists of the two lines:\n\n          Mustaf.\u2019ilun F\u00e1.\u2019ilun Mustaf\u2019ilun F\u00e1\u2019ilun\n\n          Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun F\u00e1\u2019ilun.\n\n\nThis complete form, however, is not in use amongst Arab poets. If\nby the Zuh\u00e1f Khabn, here acting as \u2019Illah, the Alif in the final\nF\u00e1\u2019ilun is suppressed, changing it into Fa\u2019ilun (U U -), it\nbecomes the first \u2019Aruz, called makhb\u00fanah, of the Bas\u00edt, the\nfirst Zarb of which is obtained by submitting the final F\u00e1\u2019ilun\nof the second line to the same process. A second Zarb results, if\nin F\u00e1\u2019ilun the final n of the \u2019Watad \u2019ilun is cut off and the\npreceding l made quiescent by the \u2019Illah Kat\u2019 thus giving F\u00e1\u2019il\nand by substitution Fa\u2019lun (- -). Thus the formula becomes:\u2014\n\n          Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun Fa\u2019ilun\n\n          Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun{Fa\u2019ilun\n\n                                         {Fa\u2019lun\n\n\nAs in the Hashw, i.e. the first three feet of each line, the\n\nKhabn can likewise be applied to the medial F\u00e1\u2019ilun, and for\n\nMustaf\u2019ilun the poetical licences, explained above, may be\n\nintroduced, this first \u2019Ar\u00faz or Class of the Bas\u00edt with its two\n\nZarb or subdivisions will be represented by the scheme\n\n\n          U U     | U     | U U     |\n          - - U - | - U - | - - U U | U U -\n\n\n                     U U     | U      { U U -\n                     - - U - | - U - { - -\n\n\nthat is to say in the first subdivision of this form of the Bas\u00edt\nboth lines of each couplet end with an Anapaest and every second\nline of the other subdivision terminates in a Spondee.\n\nThe Bas\u00edt has four more A\u2019\u00e1riz, three called majz\u00faah, because\neach line is shortened by a Juz or foot, one called masht\u00farah\n(halved), because the number of feet is reduced from four to two,\nand we may here notice that the former kind of lessening the\nnumber of feet is frequent with the hexametrical circles (B. C.\nD.), while the latter kind can naturally only occur in those\ncircles whose couplet forms an octameter (A. E.). Besides being\nmajz\u00faah, the second \u2019Aruz is sah\u00edhah (perfect) consisting of the\nnormal foot Mustaf\u2019ilun. It has three Azrub: 1. Mustaf\u2019il\u00e1n (- -U\n -, with an overlong final syllable, see supra p. 238),\nproduced by the \u2019Illah Tazy\u00edl, i.e. addition of a quiescent\nletter at the end (Mustaf\u2019ilunn, by substitution Mustaf\u2019il\u00e1n); 2.\nMustaf\u2019ilun, like the \u2019Aruz; 3. Maf\u2019\u00falun (- - -), produced by the\n\u2019Illah Kat\u2019 (see the preceding page; Mustaf\u2019ilun, by dropping the\nfinal n and making the l quiescent becomes Mustaf\u2019il and by\nsubstitution Maf\u2019\u00falun). Hence the formula is:\n\n          Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun\n\n                             { Mustaf\u2019il n\n\n          Mustaf\u2019ilun F\u00e1\u2019ilun{ Mustaf\u2019ilun\n\n                             { Maf\u2019\u00faulun,\n\n\nwhich, with its allowable licenses, may be represented by the\nscheme:\n\n                    U U     | U     |\n                    - - U - | - U - | - - U -\n\n\n                                    { U U\n\n                    U U     | U     { - - U -\n\n                    - - U - | - U - { - - U -\n\n                                    { U\n\n                                    { - - -\n\n\nThe above will suffice to illustrate the general method of the\nProsodists, and we must refer the reader for the remaining\nclasses and subdivisions of the Bas\u00edt as well as the other metres\nto more special treatises on the subject, to which this Essay is\nintended merely as an introduction, with a view to facilitate the\nfirst steps of the student in an important, but I fear somewhat\nneglected, field of Arabic learning.\n\nIf we now turn to the poetical pieces contained in The Nights, we\nfind that out of the fifteen metres, known to al-Khalil, or the\nsixteen of later Prosodists, instances of thirteen occur in the\nMac. N. edition, but in vastly different proportions. The total\nnumber amounts to 1,385 pieces (some, however, repeated several\ntimes), out of which 1,128 belong to the first two circles,\nleaving only 257 for the remaining three. The same\ndisproportionality obtains with regard to the metres of each\ncircle. The Mukhtalif is represented by 331 instances of Taw\u00edl\nand 330 of Bas\u00edt against 3 of Mad\u00edd; the Mutalif by 321 instances\nof K\u00e1mil against 143 of Waf\u00edr; the Mujtalab by 32 instances of\nRamal and 30 of Rajaz against 1 of Hazaj; the Mushtabih by 72\ninstances of Khaf\u00edf and 52 of Sar\u00ed\u2019 against 18 of Munsarih and 15\nof Mujtass; and lastly the Muttafik by 37 instances of Mutak\u00e1rib.\nNeither the Mutad\u00e1rak (E. 2), nor the Muz\u00e1ri\u2019 and Muktazib (D.\n4.5) are met with.\n\nFinally it remains for me to quote a couplet of each metre,\nshowing how to scan them, and what relation they bear to the\ntheoretical formulas exhibited on p. 242 to p. 247.\n\nIt is characteristic for the preponderance of the Taw\u00edl over all\nthe other metres, that the first four lines, with which my\nalphabetical list begins, are written in it. One of these belongs\nto a poem which has for its author Bah\u00e1 al-Din Zuhayr (born A.D.\n1186 at Mekkah or in its vicinity, ob. 1249 at Cairo), and is to\nbe found in full in Professor Palmer\u2019s edition of his works, p.\n164. Sir Richard Burton translates the first Bayt (vol. i. 290):\n\n          An I quit Cairo and her pleasances * Where can I hope\nto find so gladsome ways?\n\nProfessor Palmer renders it:\n\n          Must I leave Egypt where such joys abound?\n\n          What place can ever charm me so again ?\n\n\nIn Arabic it scans:\n\n          U - U | U - - - | U - U |  U - U - |\n\n          A-arhalu\u2019en Misrin wa t\u00edbi na\u2019\u00edmihil[FN#455]\n\n          U - U | U - - - | U - U |  U - U - |\n\n          Fa-ayyu mak\u00e1nin ba\u2019dah\u00e1 li-ya sh\u00e1iku.\n\n\nIn referring to iii. A. I. p. 242, it will be seen that in the\nHashw Fa\u2019\u00falun (U - -) has become Fa\u2019\u00falu (U - U) by a Zuh\u00e1f called\nKabz (suppression of the fifth letter of a foot if it is\nquiescent) and that in the \u2019Ar\u00faz and Zarb Maf\u00e1\u2019\u00edlun (U - - -) has\nchanged into Maf\u00e1\u2019ilun (U - U -) by the same Zuh\u00e1f acting as\n\u2019Illah. The latter alteration shows the couplet to be of the\nsecond Zarb of the first \u2019Ar\u00faz of the Taw\u00edl. If the second line\ndid terminate in Maf\u00e1\u2019\u00edlun, as in the original scheme, it would\nbe the first Zarb of the same \u2019Ar\u00faz; if it did end in Fa\u2019\u00falun (U\n- -) or Maf\u00e1\u2019\u00edl (U - -) it would represent the third or fourth\nsubdivision of this first class respectively. The Taw\u00edl has one\nother \u2019Ar\u00faz, Fa\u2019\u00falun, with a twofold Zarb, either Fa\u2019\u00falun also,\nor Maf\u00e1\u2019ilun.\n\nThe first instance of the Bas\u00edt occurring in The Nights are the\nlines translated vol. i. p. 25:\n\nContaineth Time a twain of days, this of blessing, that of bane *\n\n     And holdeth Life a twain of halves, this of pleasure, that\n\n     of pain.\n\n\nIn Arabic (Mac. N. i. II):\n\n             - - U - | - U - | - - U - | U U - |\n\n          Al-Dahru yaum\u00e1ni z\u00e1 amnun wa z\u00e1 hazaru\n\n\n             - - U - | - U - | - - U - | U U - |\n\n          Wa\u2019l-\u2019Ayshu shatr\u00e1ni z\u00e1 safwun wa z\u00e1 kadaru.\n\n\nTurning back to p. 243, where the A\u2019\u00e1r\u00edz and Azrub of the Bas\u00edt\nare shown, the student will have no difficulty to recognise the\nBayt as one belonging to the first Zarb of the first \u2019Ar\u00faz.\n\nAs an example of the Madid we quote the original of the lines\n(vol. v. 131):\u2014\n\nI had a heart, and with it lived my life * \u2019Twas seared with fire\n\n     and burnt with loving-lowe.\n\n\nThey read in Arabic:\u2014\n\n                     - U - - | - U - | U U - |\n\n                    K\u00e1na l\u00ed kalbun a\u2019\u00edshu bihi\n\n\n                       - U - - | - U - | U - |\n\n                    Fa\u2019ktaw\u00e1 bi\u2019l-n\u00e1ri wa\u2019htarak.\n\n\nIf we compare this with the formula (iii. A. 2. p. 242), we find\nthat either line of the couplet is shortened by a foot; it is,\ntherefore, majz\u00fa. The first \u2019Ar\u00faz of this abbreviated metre is\nF\u00e1\u2019il\u00e1tun (- U - -), and is called sah\u00edhah (perfect) because it\nconsists of the normal third foot. In the second \u2019Ar\u00faz, F\u00e1\u2019il\u00e1tun\nloses its end syllable tun by the \u2019Illah Hafz (suppression of a\nfinal Sabab khaf\u00edf), and becomes F\u00e1\u2019il\u00e1 (- U -), for which\nF\u00e1\u2019ilun is substituted. Shortening the first syllable of F\u00e1\u2019ilun,\ni.e. eliminating the Alif by Khabn, we obtain the third \u2019Ar\u00faz\nFa\u2019ilun (U U -) as that of the present lines, which has two\nAzrub: Fa\u2019ilun, like the \u2019Ar\u00faz, and Fa\u2019lun (- -), here, again by\nKhabn, further reduced to Fa\u2019al (U -).\n\nIshak of Mosul, who improvises the piece, calls it \u201cso difficult\nand so rare, that it went nigh to deaden the quick and to quicken\nthe dead\u201d; indeed, the native poets consider the metre Mad\u00edd as\nthe most difficult of all, and it is scarcely ever attempted by\nlater writers. This accounts for its rare occurrence in The\nNights, where only two more instances are to be found, Mac. N.\nii. 244 and iii.\n404.\n\nThe second and third circle will best be spoken of together, as\nthe W\u00e1fir and K\u00e1mil have a natural affinity to the Hazaj and\nRajaz. Let us revert to the line:\u2014\n\n          U - - - | U - - - | U - - |\n\n        Ak\u00e1m\u00fa \u2019l-wajda f\u00ed kalb\u00ed wa s\u00e1r\u00fa.\n\n\nTranslated, as it were, into the language of the Prosodists it\nwill be:\u2014\n\n          Maf\u00e1\u2019\u00edlun[FN#456] \u2019Maf\u00e1\u2019\u00edlun Fa\u2019\u00falun,\n\nand this, standing by itself, might prima facie be taken for a\nline of the Hazaj (iii. C. I), with the third Maf\u00e1\u2019\u00edlun shortened\nby Hafz (see above) into Maf\u00e1\u2019\u00ed for which Fa\u2019\u00falun would be\nsubstituted. We have seen (p. 247) that and how the foot\nMuf\u00e1\u2019alatun can change into Maf\u00e1\u2019\u00edlun, and if in any poem which\notherwise would belong to the metre Hazaj, the former measure\nappears even in one foot only along with the latter, it is\nconsidered to be the original measure, and the poem counts no\nlonger as Hazaj but as W\u00e1fir. In the piece now under\nconsideration, it is the second Bayt where the characteristic\nfoot of the W\u00e1fir first appears:\u2014\n\n          U - - - | U - U U | U - - |\n\n          Naat \u2019ann\u00ed\u2019l-rub\u00fa\u2019u wa s\u00e1kin\u00edh\u00e1\n\n\n          U - U U - | U - U U - | U - - |\n\n          Wa kad ba\u2019uda \u2019l-maz\u00e1ru fa-l\u00e1 maz\u00e1ru.\n\n\nAnglic\u00e8 (vol. iii. 296):\u2014\n\nFar lies the camp and those who camp therein; * Far is her tent\n\n     shrine where I ne\u2019er shall tent.\n\n\nIt must, however, be remarked that the Hazaj is not in use as a\nhexameter, but only with an \u2019Ar\u00faz majz\u00faah or shortened by one\nfoot. Hence it is only in the second \u2019Ar\u00faz of the Waf\u00edr, which is\nlikewise majz\u00faah, that the ambiguity as to the real nature of the\nmetre can arise;[FN#457] and the isolated couplet:\u2014\n\n          U - - - | U - - -  | U - - |\n\n          Y\u00e1r\u00eddu \u2019l-mar-u an yu\u2019t\u00e1 mun\u00e1hu\n\n\n          U - - - | U - - -  | U - - |\n\n          Wa yab\u00e1 \u2019ll\u00e1hu ill\u00e1 ma yur\u00eddu\n\n\nMan wills his wish to him accorded be, * But Allah naught accords\n\n     save what he wills (vol. iv. 157),\n\n\nbeing hexametrical, forms undoubtedly part of a poem in Waf\u00edr\nalthough it does not contain the foot Muf\u00e1\u2019alatun at all. Thus\nthe solitary instance of Hazaj in The Nights is Ab\u00fa Nuw\u00e1s\u2019\nabomination, beginning with:\u2014\n\n          U - - -  | U - - - |\n\n\n          Fa-l\u00e1 tas\u2019au il\u00e1 ghayr\u00ed\n\n          U - - -  | U - - - |\n\n          Fa-\u2019indi ma\u2019dinu \u2019l-khayri (Mac. N. ii. 377).\n\n\nSteer ye your steps to none but me * Who have a mine of luxury\n\n     (vol. v. 65).\n\n\nIf in the second \u2019Ar\u00faz of the W\u00e1fir, Maf\u2019\u00e1\u00edlun (U - - -) is\nfurther shortened to Maf\u00e1\u2019ilun (U - U -), the metre resembles the\nsecond \u2019Ar\u00faz of Rajaz, where, as we have seen, the latter foot\ncan, by licence, take the place of the normal Mustaf\u2019ilun (- - U\n-).\n\nThe K\u00e1mil bears a similar relation to the Rajaz, as the W\u00e1fir\nbears to the Hazaj. By way of illustration we quote from Mac. N.\nii. 8 the first two Bayts of a little poem taken from the 23rd\nAssembly of Al Hariri:\u2014\n\n             - - U - | - - U - | U U - U - |\n\n          Y\u00e1 kh\u00e1tiba \u2019l-duny\u00e1 \u2019l-daniyyati innah\u00e1\n\n\n             U U - U - | U U - U - | - - - |\n\n          Sharaku \u2019l-rad\u00e0 wa kar\u00e1ratu \u2019l-akd\u00e1ri\n\n\n              - - U - | - - U - | - - U - |\n\n          D\u00e1run mat\u00e0 m\u00e1 azhakat f\u00ed yaumiha\n\n\n               - - U - | - - U - | - - - |\n\n          Abkat ghadan bu\u2019dan lah\u00e1 min d\u00e1ri.\n\n\nIn Sir Richard Burton\u2019s translation (vol. iii. 319):\u2014\n\nO thou who woo\u2019st a World unworthy, learn * \u2019Tis house of evils,\n\n     \u2019tis Perdition\u2019s net:\n\nA house where whoso laughs this day shall weep * The next; then\n\n     perish house of fume and fret.\n\n\nThe \u2019Ar\u00faz of the first couplet is Mutaf\u00e1\u2019ilun, assigning the\npiece to the first or perfect (sah\u00edhah) class of the K\u00e1mil. In\nthe Hashw of the opening line and in that of the whole second\nBayt this normal Mutaf\u00e1\u2019ilun has, by licence, become Mustaf\u2019ilun,\nand the same change has taken place in the \u2019Ar\u00faz of the second\ncouplet; for it is a peculiarity which this metre shares with a\nfew others, to allow certain alterations of the kind Zuh\u00e1f in the\n\u2019Ar\u00faz and Zarb as well as in the Hashw. This class has three\nsubdivisions: the Zarb of the first is Mutaf\u00e1\u2019ilun, like the\n\u2019Ar\u00faz the Zarb of the second is Fa\u2019al\u00e1tun (U U - -), a\nsubstitution for Mutaf\u00e1\u2019il which latter is obtained from\nMutaf\u00e1\u2019ilun by suppressing the final n and rendering the l\nquiescent; the Zarb of the third is Fa\u2019lun (- - -) for M\u00fatf\u00e1,\nderived from Mutaf\u00e1\u2019ilun by cutting off the Watad \u2019ilun and\ndropping the medial a of the remaining Mutaf\u00e1.\n\nIf we make the \u2019Ayn of the second Zarb Fa\u2019al\u00e1tun also quiescent\nby the permitted Zuh\u00e1f Izm\u00e1r, it changes into Fa\u2019l\u00e1tun, by\nsubstitution Maf \u2019\u00falun (- - -) which terminates the rhyming lines\nof the foregoing quotation. Consequently the two couplets taken\ntogether, belong to the second Zarb of the first \u2019Aruz of the\nK\u00e1mil, and the metre of the poem with its licences may be\nrepresensed by the scheme:\n\n           -        | -        |  -        |\n\n          U U - U - | U U - U - | U U - U - |\n\n\n            -        | -        |  -      |\n\n           U U - U - | U U - U - | U U - - |\n\n\nTaken isolated, on the other hand, the second Bayt might be of\nthe metre Rajaz, whose first \u2019Ar\u00faz Mustaf\u2019ilun has two Azrub: one\nequal to the Ar\u00faz, the other Maf\u2019\u00falun as above, but here\nsubstituted for Mustaf\u2019il after applying the \u2019Illah Kat\u2019 (see p\n247) to Mustaf\u2019ilun. If this were the metre of the poem\nthroughout the scheme with the licences peculiar to the Rajaz\nwould be:\n\n          U U     | U U     | U U     |\n          - - U U | - - U - | - - U - |\n\n\n          U U     | U U     | U     |\n          - - U - | - - U - | - - - |\n\n\nThe pith of Al-Hariri\u2019s Assembly is that the knight errant not to\nsay the arrant wight of the Romance, Ab\u00fa Sayd of Sar\u00faj accuses\nbefore the Wal\u00ed of Baghdad his pretended pupil, in reality his\nson, to have appropriated a poem of his by lopping off two feet\nof every Bayt. If this is done in the quoted lines, they read:\n\n              - - U - | - - U - |\n\n          Y\u00e1 kh\u00e1tiba \u2019l-duny\u00e1 \u2019l-dandy.\n\n\n          U U - U | U U - U - |\n\n          Yati innah\u00e1 sharaku \u2019l-rad\u00e1\n\n\n             - - U - | - - U - |\n\n          D\u00e1run mat\u00e0 m\u00e1 azhakat,\n\n\n             - - U - | - - U - |\n\n          F\u00ed yaumih\u00e1 abkat ghad\u00e1,\n\n\nwith a different rhyme and of a different variation of metre. The\namputated piece belongs to the fourth Zarb of the third \u2019Aruz of\nK\u00e1mil, and its second couplet tallies with the second subdivision\nof the second class of Rajaz.\n\nThe Rajaz, an iambic metre pure and simple, is the most popular,\nbecause the easiest, in which even the Prophet was caught napping\nsometimes, at the dangerous risk of following the perilous\nleadership of Imru \u2019l-Kays. It is the metre of improvisation, of\nditties, and of numerous didactic poems. In the latter case, when\nthe composition is called Urj\u00fazah, the two lines of every Bayt\nrhyme, and each Bayt has a rhyme of its own. This is the form in\nwhich, for instance, Ibn M\u00e1lik\u2019s Alf\u00edyah is written, as well as\nthe remarkable grammatical work of the modern native scholar,\nNas\u00edf al-Yazij\u00ed, of which a notice will be found in Chenery\u2019s\nIntroduction to his Translation of Al-Hariri.\n\nWhile the Hazaj and Rajaz connect the third circle with the first\nand second, the Ramal forms the link between the third and fourth\nD\u00e1irah. Its measure F\u00e1\u2019il\u00e1tun (- U - -) and the reversal of it,\nMaf\u2019\u00fal\u00e1tu (- - - U), affect the trochaic rhythm, as opposed to\nthe iambic of the two first-named metres. The iambic movement has\na ring of gladness about it, the trochaic a wail of sadness: the\nformer resembles a nimble pedestrian, striding apace with an\nelastic step and a cheerful heart; the latter is like a man\ntoiling along on the desert path, where his foot is ever and anon\nsliding back in the burning sand (Raml, whence probably the name\nof the metre). Both combined in regular alternation, impart an\nagitated character to the verse, admirably fit to express the\nconflicting emotions of a passion stirred mind.\n\nExamples of these more or less plaintive and pathetic metres are\nnumerous in the Tale of Uns al-Wuj\u00fad and the Wazir\u2019s Daughter,\nwhich, being throughout a story of love, as has been noted, vol.\nv. 33, abounds in verse, and, in particular, contains ten out of\nthe thirty two instances of Ramal occurring in The Nights. We\nquote:\n\nRamal, first Zarb of the first \u2019Ar\u00faz (Mac. N. ii. 361):\n\n             - U - - | U U - - | - U - |\n\n          Inna li \u2019l-bulbuli sautan f\u00ed \u2019l-sahar\n\n\n             - U - - | U U - - | - U - |\n\n          Ashghala \u2019l-\u00e1shika \u2019an husni \u2019l-water\n\n\nThe Bulbul\u2019s note, whenas dawn is nigh * Tells the lover from\nstrains of strings to fly (vol. v. 48).\n\nSar\u00ed\u2019, second Zarb of the first \u2019Ar\u00faz (Mac. N. ii. 359):\n\n           U - U - | - - U - | - U - |\n\n          Wa f\u00e1khitin kad k\u00e1la f\u00ed nauhihi\n\n\n           - - U - | - - U - | - U - |\n\n          Y\u00e1 D\u00e1iman shukran \u2019al\u00e0 balwat\u00ed\n\n\nI heard a ringdove chanting soft and plaintively, * \u201cI thank\n\n     Thee, O Eternal for this misery\u201d (vol. v. 47).\n\n\nKhaf\u00edf, full or perfect form (sah\u00edh), both in Zarb and \u2019Ar\u00faz\n\n(Mac. N. ii. 356):\n\n\n           - U - - | U - U - | - U - - |\n\n          Y\u00e1 li-man ashtak\u00ed \u2019l-ghar\u00e1ma \u2019llaz\u00ed bi\n\n\n           U U - - | U - U - | - U - - |\n\n          Wa shuj\u00fan\u00ed wa furkat\u00ed \u2019an hab\u00edb\u00ed\n\n\nO to whom now of my desire complaining sore shall I * Bewail my\n\n     parting from my fere compell\u00e8d thus to fly (vol. v. 44).\n\n\nMujtass, the only \u2019Ar\u00faz (majz\u00faah sah\u00edhah, i.e. shortened by one\nfoot and perfect) with equal Zarb (Mac. N. ii. 367):\n\n            - - U - | U U - - |\n\n          Rudd\u00fa \u2019alayya hab\u00edb\u00ed\n\n\n            - - U - | - U - - |\n\n          L\u00e1 hajatan l\u00ed bi-m\u00e1lin\n\n\nTo me restore my dear * I want not wealth untold (vol. v. 55).\n\nAs an instance of the Munsarih, I give the second occurring in\nThe Nights, because it affords me an opportunity to show the\nstudent how useful a knowledge of the laws of Prosody frequently\nproves for ascertaining the correct reading of a text. Mac. N. i.\n33 we find the line:\n\n          - U U - | - U U - | - U U - |\n\n          Arba\u2019atun m\u00e1 \u2019jtama\u2019at kattu iz\u00e1.\n\n\nThis would be Rajaz with the licence Mufta\u2019ilun for Mustaf\u2019ilun.\nBut the following lines of the fragment evince, that the metre is\nMunsarih; hence, a clerical error must lurk somewhere in the\nsecond foot. In fact, on page 833 of the same volume, we find the\npiece repeated, and here the first couplet reads\n\n          - U U - | - U - U | - U U - |\n\n          Arba\u2019atun m\u00e1 \u2019jtama\u2019na kattu siw\u00e0\n\n\n          U - U - | - U - U | - U U - |\n\n          Al\u00e0 az\u00e1 mujhat\u00ed wa safki dam\u00ed\n\n\nFour things which ne\u2019er conjoin unless it be * To storm my vitals\n\n     and to shed my blood (vol. iii. 237).\n\n\nThe Mut\u00e1karib, the last of the metres employed in The Nights, has\ngained a truly historical importance by the part which it plays\nin Persian literature. In the form of trimetrical double-lines,\nwith a several rhyme for each couplet, it has become the\n\u201cNibelungen\u201d-stanza of the Persian epos:\nFirdaus\u00ed\u2019s immortal \u201cBook of Kings\u201d and Niz\u00e1mi\u2019s Iskander-n\u00e1mah\nare written in it, not to mention a host of Masnawis in which\nSufic mysticism combats Mohammedan orthodoxy. On account of its\nwarlike and heroical character, therefore, I choose for an\nexample the knightly Jamrak\u00e1n\u2019s challenge to the single fight in\nwhich he conquers his scarcely less valiant adversary Kaurajan,\nMac. N. iii. 296:\n\n           U - - | U - U | U - - | U - - |\n\n          An\u00e1 \u2019l-Jamrak\u00e1nu kawiyyn \u2019l-jan\u00e1ni\n\n\n           U - - | U - U | U - - | U - - |\n\n          Jam\u00ed\u2019u \u2019l-faw\u00e1risi takhsh\u00e0 kit\u00e1l\u00ed.\n\n\nHere the third syllable of the second foot in each line is\nshortened by licence, and the final Kasrah of the first line,\nstanding in pause, is long, the metre being the full form of the\nMutak\u00e1rib as exhibited p. 246, iii. E. 1. If we suppress the\nKasrah of al-Jan\u00e1ni, which is also allowable in pause, and make\nthe second line to rhyme with the first, saying, for instance:\n\n             U - - | U - U | U - - | U -\n\n          An\u00e1 \u2019l-Jamrak\u00e1nu kawiyyu \u2019l-jan\u00e1n\n\n\n             U - - | U - - | U - - | U -\n\n          La-yaksh\u00e0 kit\u00e1l\u00ed shij\u00e1\u2019u \u2019l-zam\u00e1n,\n\n\nwe obtain the powerful and melodious metre in which the Sh\u00e1hn\u00e1mah\nsings of Rustam\u2019s lofty deeds, of the tender love of R\u00fadabah and\nthe tragic downfall of Siyawush\n\nShall I confess that in writing the foregoing pages it has been\nmy ambition to become a conqueror, in a modest way, myself: to\nconquer, I mean, the prejudice frequently entertained, and shared\neven by my accomplished countryman, R\u00fcckert, that Arabic Prosody\nis a clumsy and repulsive doctrine. I have tried to show that it\nsprings naturally from the character of the language, and,\nintimately connected, as it is, with the grammatical system of\nthe Arabs, it appears to me quite worthy of the acumen of a\npeople, to whom, amongst other things, we owe the invention of\nAlgebra, the stepping-stone of our whole modern system of\nMathematics I cannot refrain, therefore, from concluding with a\nlittle anecdote anent al-Khal\u00edl, which Ibn Khallik\u00e1n tells in the\nfollowing words. His son went one day into the room where his\nfather was, and on finding him scanning a piece of poetry by the\nrules of Prosody he ran out and told the people that his father\nhad lost his wits. They went in immediately and related to\nal-Khal\u00edl what they had heard, on which he addressed his son in\nthese terms:\n\n\u201cHad you known what I was saying, you would have excused me, and\nhad you known what you said, I should have blamed you But you did\nnot understand me, so you blamed me, and I knew that you were\nignorant, so I pardoned you.\u201d\n\n                            L\u2019Envoi.\n\nHere end, to my sorrow, the labours of a quarter-century, and\nhere I must perforce say with the \u201cpoets\u2019 Poet,\u201d\n\n          \u201cBehold! I see the haven nigh at hand,\n\n          To which I mean my wearie course to bend;\n\n          Vere the main shete, and bear up with the land\n\n          The which afore is fairly to be ken\u2019d.\u201d\n\n\nNothing of importance now indeed remains for me but briefly to\nestimate the character of my work and to take cordial leave of my\nreaders, thanking them for the interest they have accorded to\nthese volumes and for enabling me thus successfully to complete\nthe decade.\n\nWithout pudor malus or over-diffidence I would claim to have\nfulfilled the promise contained in my Foreword. The\nanthropological notes and notelets, which not only illustrate and\nread between the lines of the text, but assist the student of\nMoslem life and of Arabo-Egyptian manners, customs and language\nin a multitude of matters shunned by books, form a repertory of\nEastern knowledge in its esoteric phase, sexual as well as\nsocial.\n\nTo assert that such lore is unnecessary is to state, as every\ntraveller knows, an \u201cabsurdum.\u201d Few phenomena are more startling\nthan the vision of a venerable infant, who has lived half his\nlong life in the midst of the wildest anthropological vagaries\nand monstrosities, and yet who absolutely ignores all that India\nor Burmah enacts under his very eyes. This is crass ignorance,\nnot the naive innocence of Saint Francis who, seeing a man and a\nmaid in a dark corner, raised his hands to Heaven and thanked the\nLord that there was still in the world so much of Christian\nCharity.\n\nAgainst such lack of knowledge my notes are a protest; and I may\nclaim success despite the difficulty of the task. A traveller\nfamiliar with Syria and Palestine, Herr Landberg, writes, \u201cLa\nplume refuserait son service, la langue serait insuffisante, si\ncelui qui connait la vie de tous les jours des Orientaux, surtout\ndes classes \u00e9l\u00e9vees, voulait la devoiler. L\u2019Europe est bien loin\nd\u2019en avoir la moindre id\u00e9e.\u201d\n\nIn this matter I have done my best, at a time too when the\nhapless English traveller is expected to write like a young lady\nfor young ladies, and never to notice what underlies the most\nsuperficial stratum. And I also maintain that the free treatment\nof topics usually taboo\u2019d and held to be \u201calekta\u201d\u2014unknown and\nunfitted for publicity\u2014will be a national benefit to an \u201cEmpire\nof Opinion,\u201d whose very basis and buttresses are a thorough\nknowledge by the rulers of the ruled. Men have been crowned with\ngold in the Capitol for lesser services rendered to the\nRespublica.\n\nThat the work contains errors, shortcomings and many a lapsus, I\nam the first and foremost to declare. Yet in justice to myself I\nmust also notice that the macul\u00e6 are few and far between; even\nthe most unfriendly and interested critics have failed to point\nout an abnormal number of slips. And before pronouncing the \u201cVos\nplaudite!\u201d or, as Easterns more politely say, \u201cI implore that my\npoor name may be raised aloft on the tongue of praise,\u201d let me\ninvoke the fair field and courteous favour which the Persian poet\nexpected from his readers.\n\n          (Veil it, an fault thou find, nor jibe nor jeer:\u2014\n\n          None may be found of faults and failings clear!)\n\n\nRICHARD F. BURTON.\n\n\nAthen\u00e6um Club, September 30, 86.\n\n                            Appendix\n\n                           Memorandum\n\nI make no apology for the number and extent of bibliographical\nand other lists given in this Appendix: they may cumber the book\nbut they are necessary to complete my design. This has been to\nsupply throughout the ten volumes the young Arabist and student\nof Orientalism and Anthropology with such assistance as I can\nrender him; and it is my conviction that if with the aid of this\nversion he will master the original text of the \u201cThousand Nights\nand a Night,\u201d he will find himself at home amongst educated men\nin Egypt and Syria, Najd and Mesopotamia, and be able to converse\nwith them like a gentleman; not, as too often happens in Anglo-India,\nlike a \u201cGhor\u00e1w\u00e1l\u00e1\u201d (groom). With this object he will\nlearn by heart what instinct and inclination suggest of the\nproverbs and instances, the verses, the jeux d\u2019esprit and\nespecially the Koranic citations scattered about the text; and my\nindices will enable him to hunt up the tale or the verses which\nhe may require for quotation wven when writing an ordinary letter\nto a \u201cnative\u201d correspondent. Thus he will be spared the wasted\nlabour of wading through volumes in order to pick up a line.\n\nThe following is the list of indices:\u2014\n\nAppendix I.\n\nI.   Index to the Tales in the ten Volumes.\nII.  Alphabetical Table of the Notes (Anthropological, etc.)\n     prepared by F. Steingass, Ph.D.\nIII. Alphabetical Table of First Lines (metrical portion) in\n     English and Arabic, prepared by Dr. Steingass.\nIV.  Tables of Contents of the various Arabic texts.\n     A.   The Unfinished Calcutta Edition (1814\u201318).\n     B.   The Breslau Text (1825\u201343) from Mr. Payne\u2019s Version.\n     C.   The MacNaghten or Turner-Macan Text (A.D. 1839\u201342) and\n          the Bulak Edition (A.H. 1251 = A.D. 1835\u201336), from Mr.\n          Payne\u2019s Version.\n     D.   The same with Mr. Lane\u2019s and my Version.\n\nAppendix II.\n\nContributions to the Bibliography of the Thousand and One Nights,\nand their Imitations, with a Table shewing the contents of the\nprincipal editions and translations of The Nights. By W. F.\nKirby, Author of \u201cEd-Dimiryaht, and Oriental Romance\u201d; \u201cThe New\nArabian Nights,\u201d &c.\n\n\n\n\nAppendix I.\n\n                            Index I\n\n\n\n\nIndex to the Tales and Proper Names.\n\nN.B.\u2014The Roman numerals denote the volume {page numbers have\nbeen omitted}\n\nAbdullah the Fisherman and Abdullah the Merman, ix.\n\nAbdullah bin Fazl and his brothers, ix.\n\nAbdullah bin Ma\u2019amar with the Man of Bassorah and his slave-girl,\n\nv.\n\nAbd al-Rahman the Moor\u2019s story of the Rukh, v.\n\nAbu Hasan al-Ziyadi and the Khorasan Man, iv.\n\nAbu Hasan, how he brake Wind, v.\n\nAbu Isa and Kurrat al-Aye, The Loves of, v.\n\nAbu Ja\u2019afar the Leper, Abu al-Hasan al-Durraj and, v.\n\nAbu Kir the Dyer and Abu Sir the Barber, ix.\n\nAbu al-Aswad and his squinting slave-girl, v.\n\nAbu al Husn and his slave-girl Tawaddud, v.\n\nAbu al Hasan al-Durraj and Abu Ja\u2019afar the Leper, v.\n\nAbu al Hasan of Khorasan, ix.\n\nAbu Mohammed highs Lazybones, iv.\n\nAbu Nowas, Harun al-Rashid with the damsel and, iv.\n\nAbu Nowas and the Three Boys, v.\n\nAbu Sir the Barber, Abu Kir the Dyer and, ix.\n\nAbu Suwayd and the handsome old woman, v.\n\nAbu Yusuf with Harun al-Rashid and his Wazir Ja\u2019afar, The Imam,\n\niv.\n\nAbu Yusuf with Al-Rashid and Zubaydah, The Imam, iv.\n\nAdam, The Birds and Beasts and the Son of, iii.\n\nAdi bin Zayd and the Princess Hind, v.\n\nAjib, The History of Gharib and his brother, vi.\n\nAla al-Din Abu al-Shamat, iv.\n\nAlexandria (The Sharper of) and the Master of Police, iv.\n\nAli bin Bakkar and Shams al-Nahar, iii.\n\nAli of Cairo, The Adventures of Mercury, vii.\n\nAli Nur al-Din and Miriam the Girdle-Girl, viii.\n\nAli the Persian and the Kurd Sharper, iv.\n\nAli Shar and Zumurrud, iv.\n\nAli bin Tahir and the girl Muunis, v.\n\nAl Malik al-Nasir (Saladin) and the Three Chiefs of Police, iv.\n\nAlmsgiving, The Woman whose hands were cut off for, iv.\n\nAmin (Al-) and his uncle Ibrahim bin al-Mahdi, v.\n\nAnushirwan, Kisra, and the village damsel, v.\n\nAnushirwan, The Righteousness of King, v.\n\nAngel of Death and the King of the Children of Israel, The, v\n\nAngel of Death with the Proud King and the Devout Man, The, v.\n\nAngel of Death and the Rich King, The, v.\n\nAnis al-Jalis, Nur al-Din Ali and the damsel, ii.\n\nApe, The King\u2019s daughter and the, iv.\n\nApples, The Three, i.\n\nArab Girl, Harun al-Rashid and the, vii.\n\nArab Youth, The Caliph Hisham and the, iv.\n\nArdashir and Hayat al-Nufus, vii.\n\nAsma\u2019i (Al-) and the three girls of Bassorah, vii.\n\nAss, The Ox and the, i.\n\nAss, The Wild, The Fox and, ix.\n\nAyishah, Musab bin al-Zubayr and his wife, v.\n\nAziz and Azizah, Tale of, ii.\n\nAzizah, Aziz and. ii.\n\nBadawi, Ja\u2019afar the Barmecide and the old, v.\n\nBadawi, Omar bin al-Khattab and the young, v.\n\nBadawi, and his Wife, The, vii.\n\nBadi\u2019a al-Jamal, Sayf al-Muluk and, vii.\n\nBadr Basim of Persia, Julnar the Sea-born, and her Son King, vii.\n\nBadr al-Din Hasan, Nur al-Din Ali of Cairo and his son, i.\n\nBaghdad, The Haunted House in, v.\n\nBaghdad, Khalifah the Fisherman of, viii.\n\nBaghdad, The Porter and the Three Ladies of, i.\n\nBaghdad, (The ruined man of) and his slave-girl, ix.\n\nBaghdad, The Sweep and the noble Lady of, iv.\n\nBakun\u2019s Story of the Hashish-Eater, ii.\n\nBanu Tayy, The Lovers of the, v.\n\nBanu Ozrah, The Lovers of the, v.\n\nBarber\u2019s Tale of himself, The, i.\n\nBarber\u2019s First Brother, Story of the, i.\n\nBarber\u2019s Second Brother, Story of the, i\n\nBarber\u2019s Third Brother, Story of the, i.\n\nBarber\u2019s Fourth Brother, Story of the, i.\n\nBarber\u2019s Fifth Brother, Story of the, i.\n\nBarber\u2019s Sixth Brother, Story of the, i.\n\nBarber, Abu Kir the Dyer and Abu Sir the, ix.\n\nBarber-Surgeon, Ibrahim bin al-Mahdi and the, iv.\n\nBarmecide. Ja\u2019afar the, and the old Badawi, v\n\nBassorah (the man of ) and his slave-girl, Abdullah bin Ma\u2019amar\n\nwith, v.\n\nBassorah, Al-Asma\u2019i and the three girls of, vii.\n\nBassorah, (Hasan of) and the King\u2019s daughter of the Jinn, viii.\n\nBassorah, The Lovers of, vii.\n\nBath, Harun al-Rashid and Zubaydah in the, v.\n\nBathkeeper\u2019s Wife, The Wazir\u2019s Son and the, vi.\n\nBeanselller, Ja\u2019afar the Barmecide and the, iv.\n\nBear, Wardan the Butcher\u2019s adventure with the Lady and the, iv.\n\nBeasts and the Son of Adam, The Birds and, iii.\n\nBehram, Prince of Persia, and the Princess Al-Datma, vi.\n\nBelvedere, The House with the, vi.\n\nBirds and Beasts and the Carpenter, The, iii.\n\nBirds, The Falcon and the, iii.\n\nBirds (the Speech of), The page who feigned to know, vi.\n\nBlack Slave, The pious, v.\n\nBlacksmith who could handle fire without hurt, The, v.\n\nBlind Man and the Cripple, The, ix.\n\nBoys, Abu Nowas and the Three, v.\n\nBoy and Girl at School, The Loves of the, v.\n\nBoy and the Thieves, The, ix.\n\nBoy (The woman who had to lover a) and the other who had to lover\n\na man, v.\n\nBrass, The City of, vi.\n\nBroker\u2019s Story, The Christian, i.\n\nBudur and Jubayr bin Umayr, The Loves of, iv.\n\nBudur, Kamar al-Zaman and, iii.\n\nBukhayt, Story of the Eunuch, ii.\n\nBulak Police, Story of the Chief of the, iv.\n\nBull and the Ass (Story of), i.\n\nBulukiya, Adventures of, v.\n\nButcher\u2019s adventure with the Lady and the Bear, Wardan the, iv.\n\nButter, The Fakir and his pot of, ix.\n\nCairo (New) Police, Story of the Chief of the, iv.\n\nCairo (Old) Police, Story of the Chief of the, iv.\n\nCairo, The Adventures of Mercury Ali of, vii.\n\nCaliph Al-Maamun and the Strange Doctor, iv.\n\nCaliph, The mock, iv.\n\nCashmere Singing-girl, The Goldsmith and the, vi.\n\nCat and the Crow, The, iii.\n\nCat and the Mouse, The, ix.\n\nChampion (The Moslem) and the Christian Lady, v.\n\nChaste Wife, The Rake\u2019s Trick against the, vi.\n\nChristian Broker\u2019s Story, The, i.\n\nCity of Labtayt, The, vi.\n\nCloud (The saint to whom Allah gave a) to serve him, v.\n\nCobbler (Ma\u2019aruf the) and his wife Fatimah, x.\n\nConfectioner, his Wife and the Parrot, The, vi.\n\nCrab, The Fishes and the, ix.\n\nCraft and Malice of Women, The, vi.\n\nCripple, The Blind Man and the, ix.\n\nCrow, The Fox and the, iii.\n\nCrow and the Serpent, The, ix.\n\nCrow, The Cat and the, iii.\n\nCrows and the Hawk, The, ix.\n\nDalilah the Crafty and her daughter Zaynab the Coney-catcher, The\n\nRogueries of, vii.\n\nDatma (The Princess Al-), Prince Behram of Persia and, vi.\n\nDeath (The Angel of) and the King of the Children of Israel, v.\n\nDeath (The Angel of) with the Proud King and the Devout Man, v.\n\nDeath (The Angel of) and the Rich King, v.\n\nDebauchee and the Three-year-old Child, The, vi.\n\nDesert (The old woman who dwelt in the) and the pilgrim, v.\n\nDevice (The Wife\u2019s) to cheat her husband, vi.\n\nDevil, Ibrahim of Mosul and the, vii.\n\nDevil, Isaac of Mosul and his mistress and the, vii.\n\nDevout Israelite, The, iv.\n\nDevout Tray-maker and his wife, The, v.\n\nDevout Prince, The, v.\n\nDevout woman and the two wicked elders, The, v.\n\nDibil al-Khazai and Muslim bin al-Walid, v.\n\nDish of Gold, The man who stole the Dog\u2019s, iv.\n\nDoctor (The strange) and the Caliph Al-Maamun, iv\n\nDog\u2019s Dish of Gold, The man who stole the, iv.\n\nDream, The ruined man who became rich through a, iv.\n\nDrop of Honey, The, vi.\n\nDuban, The Physician, i.\n\nDunya, Taj al-Muluk and the Princess, ii.\n\nDurraj (Abu al-Hasan al-) and Abu Ja\u2019afar the Leper, v.\n\nDust, The woman who made her husband sift, vi.\n\nDyer, Abu Sir the Barber and Abu Kir the, ix\n\nEagle, The Sparrow and the, iii.\n\nEbony Horse, The, v.\n\nEgypt (The man of Upper) and his Frankish wife, ix.\n\nElders, The Devout woman and the two wicked, v.\n\nEldest Lady\u2019s Story, The, i.\n\nEnchanted Spring, The, vi.\n\nEnchanted Youth, The, i.\n\nEnvied, The Envier and the, i.\n\nEnvier and the Envied, The, i.\n\nEunuch Bukhayt, Tale of the, ii.\n\nEunuch Kafur, Tale of the, ii.\n\nFakir and his jar of butter, The, ix.\n\nFalcon and the Partridge, The, iii.\n\nFalcon, King Sindibad and his, i.\n\nFatimah, Ma\u2019aruf the Cobbler and his wife, x.\n\nFath bin Khakan (Al-) and Al-Mutawakkil, v.\n\nFerryman of the Nile and the Hermit, The, v.\n\nFirst Old Man\u2019s Story, i.\n\nFisherman, Abdullah the Merman and Abdullah the, ix.\n\nFisherman of Baghdad, Khalifah the, viii.\n\nFisherman, The Foolish, ix.\n\nFisherman and the Jinni, The, i.\n\nFisherman, Khusrau and Shirin and the, v.\n\nFishes and the Crab, The, ix.\n\nFive Suitors, The Lady and her, vi.\n\nFlea and the Mouse, The, iii.\n\nFolk, The Fox and the, vi.\n\nForger, Yahya bin Khalid and the, iv.\n\nFox and the Crow, The, iii.\n\nFox and the Folk, The, vi.\n\nFox, The Wolf and the, iii.\n\nFrancolin and the Tortoises, The, ix.\n\nFrank King\u2019s Daughter, Ali Nur al-Din and the, viii.\n\nFrank wife, The man of Upper Egypt and his, ix.\n\nFuller and his son, The, vi.\n\nGenerous friend, The poor man and his, iv.\n\nGhanim bin Ayyub the Thrall o\u2019 Love, ii.\n\nGharib and his brother Ajib, The History of, vi.\n\nGirl, Harun al-Rashid and the Arab, vii.\n\nGirl at School, The Loves of the Boy and, v.\n\nGirls of Bassorah, Al-Asma\u2019i and the three, vii.\n\nGirls, Harun al-Rashid and the three, v.\n\nGirls, Harun al-Rashid, and the two, v.\n\nGoldsmith and the Cashmere Singing Girl, The, vi.\n\nGoldsmith\u2019s wife, The water-carrier and the, v.\n\nHajjaj (Al-) Hind daughter of Al Nu\u2019uman and, vii.\n\nHajjaj (Al-) and the pious man, v.\n\nHakim (The Caliph Al-) and the Merchant, v.\n\nHammad the Badawi, Tale of, ii.\n\nHariri (Al ) Abu Zayd\u2019s lament for his impotency. Final Note to\n\nvol. viii\n\nHarun al-Rashid and the Arab girl, vii.\n\nHarun al-Rashid and the Slave-Girl and the Imam Abu Yusuf, iv.\n\nHarun al-Rashid with the Damsel and Abu Nowas, iv.\n\nHarun al-Rashid and Abu Hasan the Merchant of Oman, ix.\n\nHarun al-Rashid and the three girls, v.\n\nHarun al-Rashid and the two girls, v.\n\nHarun al-Rashid and the three poets, v.\n\nHarun al-Rashid and Zubaydah in the Bath, v.\n\nHashish-Eater, Bakun\u2019s tale of the, ii.\n\nHasan of Bassorah and the King\u2019s daughter of the Jinn, vii.\n\nHasan, King Mohammed bin Sabaik and the Merchant, vii.\n\nHatim al-Tayyi: his generosity after death, iv.\n\nHaunted House in Baghdad, The, v.\n\nHawk, The Crows and the, ix.\n\nHayat al-Nufus, Ardashir and, vii.\n\nHedgehog and the wood Pigeons, The, iii.\n\nHermit, The Ferryman of the Nile and the, v.\n\nHermits, The, iii.\n\nHind, Adi bin Zayd and the Princess, v.\n\nHind daughter of Al-Nu\u2019uman and Al-Hajjaj, vii.\n\nHind (King Jali\u2019ad of ) and his Wazir Shimas, ix.\n\nHisham and the Arab Youth, The Caliph, iv.\n\nHoney, The Drop of, vi.\n\nHorse, The Ebony, v.\n\nHouse with the Belvedere, The, vi.\n\nHunchback\u2019s Tale, The, i.\n\nHusband and the Parrot, The, i.\n\nIbn al-Karibi, Masrur and, v.\n\nIbrahim al-Khawwas and the Christian King\u2019s Daughter, v.\n\nIbrahim.bin al-Khasib and Jamilah, ix.\n\nIbrahim.of Mosul and the Devil, vii.\n\nIbrahim.bin al-Mahdi and Al-Amin, v.\n\nIbrahim.bin al-Mahdi and the Barber Surgeon, iv.\n\nIbrahim.bin al-Mahdi and the Merchant\u2019s Sister, iv.\n\nIfrit\u2019s mistress and the King\u2019s Son, The, vi.\n\nIgnorant man who set up for a Schoolmaster, The, v.\n\nIkrimah al-Fayyaz, Khuzaymah bin Bishr and, vii.\n\nImam Abu Yusuf with Al-Rashid and Zubaydah, The, iv.\n\nIntroduction. Story of King Shahryar and his brother, i.\n\nIram, The City of, iv.\n\nIsaac of Mosul\u2019s Story of Khadijah and the Caliph Maamun, iv.\n\nIsaac of Mosul and the Merchant, v.\n\nIsaac of Mosul and his Mistress and the Devil, vii.\n\nIsland, The King of the, v.\n\nIskandar Zu Al-Karnayn and a certain Tribe of poor folk, v.\n\nIsraelite, The Devout, iv.\n\nJackals and the Wolf, The, ix.\n\nJa\u2019afar the Barmecide and the Beanseller, iv.\n\nJa\u2019afar the Barmecide and the old Badawi, v.\n\nJa\u2019afar bin al-Hadi, Mohammed al-Amin, and, v.\n\nJamilah, Ibrahim bin al-Khasib, and, ix.\n\nJanshah, The Story of, v.\n\nJali\u2019ad of Hind and his Wazir Shimas, King, ix.\n\nJeweller\u2019s Wife, Kamar al-Zaman and the, ix.\n\nJewish Kazi and his pious Wife, The, v.\n\nJewish Doctor\u2019s Tale, The, i.\n\nJinni, The Fisherman and the, i.\n\nJinni, The Trader and the, i.\n\nJubayr bin Umayr and Budur, The Loves of, iv.\n\nJudar and his brethren, vi.\n\nJulnar the Sea-born and her son King Badr Basim of Persia, vii.\n\nJustice of Providence, The, v.\n\nKafur, Story of the Eunuch, ii.\n\nKalandar\u2019s Tale, The first, i.\n\nKalandar\u2019s Tale The second, i.\n\nKalandar\u2019s Tale The third, i.\n\nKamar al-Zaman and Budur, iii.\n\nKamar al-Zaman and the Jeweller\u2019s Wife, ix.\n\nKazi, the Jewish, and his pious wife, v.\n\nKhadijah and the Caliph Maamun, Isaac of Mosul\u2019s Story of, iv.\n\nKhalif the Fisherman of Baghdad (note from Bresl. Edit.), viii.\n\nKhalifah the Fisherman of Baghdad, viii.\n\nKhawwas (Ibrahim al-) and the Christian King\u2019s daughter, v.\n\nKhorasan, Abu Hasan al-Ziyadi and the man from, iv.\n\nKhorasan, Abu al-Hasan of, ix.\n\nKhusrau and Shirin and the Fisherman, v.\n\nKhuzaymah bin Bishr and Ikrimah al-Fayyaz, vii.\n\nKing Jali\u2019ad, Shimas his Wazir and his son Wird Khan, ix.\n\nKing of the Island, The, v.\n\nKing and the Pilgrim Prince, The Unjust, ix.\n\nKing and the virtuous wife, The, v.\n\nKing and his Wazir\u2019s wife, The, vi.\n\nKing\u2019s Daughter and the Ape, The, iv.\n\nKing\u2019s son and the Ifrit\u2019s Mistress, The, vi.\n\nKing\u2019s son and the Merchant\u2019s Wife, The, vi.\n\nKing\u2019s son and the Ghulah, The, vi.\n\nKings, The Two, ix.\n\nKisra Anushirwan and the Village Damsel, v.\n\nKurd Sharper, Ali the Persian and the, iv.\n\nKurrat al-Aye and Abu Isa, v.\n\nKus Police and the Sharper, Chief of the, iv\n\nLabtayt, The City of, iv.\n\nLady of Baghdad, The Sweep and the noble, iv.\n\nLady\u2019s Story, The Eldest, i.\n\nLady and her five suitors, The, vi.\n\nDo. and her two Lovers, The, vi.\n\nLadies of Baghdad, The Porter and the Three, i.\n\nLaughed again, The man who never, vi.\n\nLazybones, Abu Mohammed highs, iv.\n\nLeper, Abu al-Hasan al-Durraj and Abu Ja\u2019afar the, v.\n\nLover, The mad, v.\n\nLover who feigned himself a thief (to save his mistress\u2019 honour),\n\nThe, iv.\n\nLover\u2019s trick against the chaste Wife, The, vi.\n\nLovers of Bassorah, The, vii.\n\nLovers of the Banu Tayy, The, v.\n\nLovers of the Banu Ozrah, The, v.\n\nLovers The Lady and her two, vi.\n\nLovers of Al-Medinah, The, vii.\n\nLovers The Three unfortunate, v.\n\nLoves of the Boy and Girl at School, The, v.\n\nLoves of Abu Isa and Kurrat al-Ayn, The, v.\n\nMaamun, Isaac of Mosul\u2019s Story of Khadijah and the Caliph, iv.\n\nMaamun (Al-) and the Pyramids of Egypt, v.\n\nMaamun and the strange Scholar, The Caliph, iv.\n\nMa\u2019an bin Zaidah and the Badawi, iv.\n\nMa\u2019an the son of Zaidah and the Three Girls, iv.\n\nMad Lover, The, vii.\n\nMagic Horse, The, v.\n\nMahbubah, Al-Mutawakkil and his favourite, iv.\n\nMalik al-Nasir (Al-) and the three Masters of Police, iv.\n\nMalik al-Nasir and his Wazir, vii.\n\nMan and his Wife, The, ix.\n\nMan who never laughed during the rest of his days, The, vi.\n\nMan (The Woman who had to lover a ) and the other who had to\n\nlover a boy, v.\n\nMan of Upper Egypt and his Frankish Wife, ix.\n\nMan of Al-Yaman and his six Slave-girls, iv.\n\nMan who stole the dog\u2019s dish of gold, iv.\n\nMan who saw the Night of Power (Three Wishes), vi.\n\nMan\u2019s dispute with the learned Woman about boys and girls, v.\n\nMa\u2019aruf the Cobbler and his wife Fatimah, x.\n\nMansur, Yahya bin Khalid and, iv.\n\nMasrur and Ibn al-Karibi, v.\n\nMasrur and Zayn al-Mawasif, viii.\n\nMedinah (Al-), The Lovers of, vii.\n\nMerchant of Oman, The, ix.\n\nMerchant and the Robbers, The, ix.\n\nMerchant and the two Sharpers, The, iii.\n\nMerchant\u2019s Sister, Ibrahim bin al-Mahdi and the, iv.\n\nMerchant\u2019s Wife, The King\u2019s son and the, vi.\n\nMerchant\u2019s Wife and the Parrot, The, i.\n\nMercury Ali of Cairo, The Adventures of, vii.\n\nMerman, and Abdullah the Fisherman, Abdullah the, ix.\n\nMiller and his wife, The, v.\n\nMiriam, Ali Nur alDin and, viii.\n\nMiser and Loaves of Bread, The, vi.\n\nMock Caliph, The, iv.\n\nMohammed al-Amin and Ja\u2019afar bin al-Hadi, v.\n\nMohammed bin Sabaik and the Merchant Hasan, King, vii.\n\nMoney changer, The Thief and the, iv.\n\nMonkey, The Thief and his, iii.\n\nMoslem Champion and the Christian Lady, The, v.\n\nMouse, The, and the Cat, ix.\n\nMouse and the Flea, The, iii.\n\nMouse and the Ichneumon, The, iii.\n\nMunnis, Ali bin Tahir and the girl, v.\n\nMusab bin al-Zubayr and Ayishah his wife, v.\n\nMuslim bin al-Walid and Dibil al-Khuzai, v.\n\nMutawakkil (Al-) and Al-Fath bin Khakan, v.\n\nMutawakkil and his favourite Mahbubah, iv.\n\nMutalammis (Al-) and his wife Umaymah, v.\n\nNaomi, Ni\u2019amah bin al-Rabi\u2019a and his Slave-girl; iv.\n\nNazarene Broker\u2019s Story, The, i.\n\nNecklace, The Stolen, vi.\n\nNiggard and the Loaves of Bread, The, vi.\n\nNight of Power, The man who saw the, vi.\n\nNile (The Ferryman of the ) and the Hermit, v.\n\nNi\u2019amah bin al-Rabi\u2019a and Naomi his Slave-girl, iv.\n\nNur al-Din Ali and the damsel Anis al-Jalis, ii.\n\nNur al-Din of Cairo and his son Badr al-Din Hasan, i.\n\nOgress, The King\u2019s Son and the, vi.\n\nOld Man\u2019s Story, The First, i.\n\nOld Man\u2019s Story The Second, i.\n\nOld Man\u2019s Story The Third, i.\n\nOld Woman, Abu Suwayd and the handsome, v.\n\nOmar bin al-Nu\u2019uman and his Sons Sharrkan and Zau al-Makan, The\n\nTale of King, ii.\n\nOmar bin al-Khattab and the young Badawi, v.\n\nOman, The Merchant of, ix.\n\nOtbah and Rayya, vii.\n\nPage who feigned to know the speech of birds, The, vi.\n\nParadise, The Apples of, v.\n\nParrot, The Merchant\u2019s wife and the, i.\n\nPartridge, The Hawk and the, iii.\n\nPeacock, The Sparrow and the, iii.\n\nPersian and the Kurd Sharper, Ali the, iv.\n\nPhysician Duban, The, i.\n\nPhysician\u2019s Story, The Jewish, i.\n\nPilgrim and the old woman who dwelt in the desert, The, v.\n\nPilgrim Prince, The Unjust King and the, ix.\n\nPious black slave, The, v.\n\nPigeons, The Hedgehog and the, iii.\n\nPigeons, The Two, vi.\n\nPlatter-maker and his wife, The devout, v.\n\nPoets, Harun al-Rashid and the three, v.\n\nPolice of Bulak, Story of the Chief of the, iv.\n\nPolice of Kus and the Sharper, the Chief of the, iv.\n\nPolice of New Cairo, Story of the Chief of the, iv.\n\nPolice of Old Cairo, Story of the Chief of the, iv.\n\nPolice (The Three Masters of ), Al-Malik, al-Nasir and, iv.\n\nPoor man and his friend in need, The, iv.\n\nPorter and the Three Ladies of Baghdad, The, i.\n\nPortress, The Tale of the, i.\n\nPrince Behram and the Princess al-Datma, vi.\n\nPrince the Ensorcelled, i.\n\nPrince and the Ghulah, The, i.\n\nPrince, The Devout, v.\n\nPrince (the Pilgrim), The Unjust King and, ix.\n\nPrior who became a Moslem, The, v.\n\nProvidence, The justice of, v.\n\nPurse, The Stolen, vi.\n\nPyramids of Egypt, Al-Maamun and the, v.\n\nQueen of the Serpents, The, v.\n\nRake\u2019s trick against the chaste Wife, The, vi.\n\nRayya, Otbah and, vii.\n\nReeve\u2019s Tale, The, i.\n\nRogueries of Dalilah the Crafty and her daughter Zaynab the Coney\n\ncatcher, The, vii.\n\nRose-in-Hood, Uns al-Wujud and the Wazir\u2019s Daughter, v.\n\nRuined Man of Baghdad and his Slave-girl, The, ix.\n\nRuined Man who became rich again through a dream, The, iv.\n\nRukh, Abd al-Rahman the Moor\u2019s Story of the, v.\n\nSa\u2019id bin Salim and the Barmecides, v.\n\nSaint to whom Allah gave a cloud to serve him, The, v.\n\nSaker and the Birds, The, iii.\n\nSandalwood Merchant and the Sharpers, The, vi.\n\nSayf al-Muluk and Badi\u2019a al-Jamal, vii.\n\nSchool, The Loves of the Boy and the Girl at, v.\n\nSchoolmaster who fell in love by report, The, v.\n\nSchoolmaster The Foolish, v.\n\nSchoolmaster The ignorant man who set up for a, v.\n\nSerpent, The Crow and the, ix.\n\nSerpent-charmer and his Wife, ix.\n\nSerpents, The Queen of the, v.\n\nSexes, Relative excellence of the, v.\n\nShahryar and his brother, King (Introduction), i.\n\nShahryar (King) and his brother, i.\n\nShams al-Nahar, Ali bin Bakkar and, iii.\n\nSharper of Alexandria and the Chief of Police, The, iv.\n\nSharper, Ali the Persian and the Kurd, iv.\n\nSharper, The Chief of the Kus Police and the, iv.\n\nSharper, The Simpleton and the, v.\n\nSharpers, The Merchant and the Two, iii.\n\nDo. The Sandalwood Merchant and the, vi.\n\nSharrkan and Zau al-Makan, The History of King Omar bin\n\nAl-Nu\u2019uman and his Sons, ii.\n\nShaykh\u2019s Story (The First), i.\n\nShaykh\u2019s Story (The Second), i.\n\nShaykh\u2019s Story (The Third), i.\n\nShepherd and the Thief, The, ix.\n\nShimas, King Jali\u2019ad of Hind and his Wazir, ix.\n\nShipwrecked Woman and her child, The, v.\n\nShirin and the Fisherman, Khusrau and, v.\n\nSimpleton and the Sharper, The, v.\n\nSindibad and his Falcon, King, i.\n\nSindbad the Seaman and Sindbad the Porter, vi.\n\nSindbad the Seaman First Voyage of, vi.\n\nSindbad the Seaman Second Voyage of, vi.\n\nSindbad the Seaman Third Voyage of, vi.\n\nSindbad the Seaman Fourth Voyage of, vi.\n\nSindbad the Seaman, Fifth Voyage of, vi.\n\nSindbad the Seaman Sixth Voyage of, vi.\n\nSindbad the Seaman Seventh Voyage of, vi.\n\nSindbad the Seaman (note from Cal. Edit.) vi.\n\nSinging girl, The Goldsmith and the Cashmere, vi.\n\nSix Slave-girls, The Man of Al-Yaman and his, iv.\n\nSlave, The pious black, v.\n\nSlave-girl, The ruined man of Baghdad and his, ix.\n\nSlave-girls, The Man of Al-Yaman and his six, iv.\n\nSparrow and the Eagle, The, iii.\n\nSparrow and the Peacock, The, iii.\n\nSpider and the Wind, The, ix.\n\nSpring, The Enchanted, vi.\n\nSquinting slave-girl, Abu al-Aswad and his, v.\n\nSparrow Necklace, The, vi.\n\nSparrow Purse, The, vi.\n\nSuitors, The Lady and her five, vi.\n\nSweep and Noble Lady of Baghdad, The, iv.\n\nTailor\u2019s Tale, The, i.\n\nTaj al-Muluk and the Princess Dunya, The Tale of, ii.\n\nTawaddud, Abu al-Hasan and his slave-girl, v.\n\nThief, The Lover who feigned himself a, iv.\n\nThief and the Shroff, The, iv.\n\nThief and his Monkey, The, iii.\n\nThief The Shepherd and the, ix.\n\nThief turned Merchant and the other Thief, The, v.\n\nThieves, The Boy and the, ix.\n\nThieves, The Merchant and the, ix.\n\nThieves, The Two, v.\n\nThree-year old-child, The Debauchee and the, vi.\n\nThree Apples, The, i.\n\nThree unfortunate Lovers, v.\n\nThree Wishes, or the Man who longed to see the Night of Power,\n\nThe, vi.\n\nTortoise, The Waterfowl and the, iii.\n\nTortoises, The Heathcock and the, ix.\n\nTrader (The) and the Jinni, i.\n\nTrick (The Lover\u2019s ) against the chaste wife, vi.\n\nTrick (The Wife\u2019s ) against her husband, vi.\n\nTwo Kings, The, ix.\n\nTwo Pigeons, The, vi.\n\nUmaymah, Al-Mutalammis and his wife, v.\n\nUnfortunate Lovers, The Three, v.\n\nUnjust King and the Pilgrim Prince, The, ix.\n\nUns al-Wujud and the Wazir\u2019s Daughter Rose-in-Hood, v.\n\nUpper Egypt (The man of) and his Frank wife, ix.\n\nWalid bin Sahl, Yunus the Scribe and the Caliph, vii.\n\nWardan, the Butcher, Adventure with the Lady and the Bear, iv.\n\nWater-carrier and the Goldsmith\u2019s Wife, The, v.\n\nWaterfowl and the Tortoise, The, iii.\n\nWazir and the Sage Duban, The, i.\n\nWazir, Al-Malik al-Nasir and his, vii.\n\nWazir of al-Yaman and his young brother, The, v.\n\nWazir\u2019s Son and the Hammam-Keeper\u2019s Wife, The, vi.\n\nWazir\u2019s Wife, The King and his, vi.\n\nWeasel, The Mouse and the, iii.\n\nWeaver, The Foolish, iii.\n\nWife, The Badawi and his, vii.\n\nWife, (the Chaste) The Lover\u2019s Trick against, vi.\n\nWife, The King and his Wazir\u2019s, vi.\n\nWife, The Man and his Wilful, ix.\n\nWife, (The Merchant\u2019s) and the Parrot, i.\n\nWife, (The Virtuous) and the King, v.\n\nWife\u2019s device to cheat her husband, The, vi.\n\nWife\u2019s trick against her husband, The, v.\n\nWild Ass, The Jackal and the, ix.\n\nWilful Wife, The Man and his, ix.\n\nWind, The Spider and the, ix.\n\nWird Khan (King) and his Women and Wazirs, ix.\n\nWolf and the Fox, The, iii.\n\nWolf, The Foxes and the, ix.\n\nWoman (The shipwrecked) and her child, v.\n\nWoman\u2019s trick against her husband, v.\n\nWoman who made her husband sift dust, The, iv.\n\nWoman whose hands were cut off for Almsgiving, The, iv.\n\nWomen, The Malice of, vi.\n\nWomen, The Two, v.\n\nYahya bin Khalid and the Forger, iv.\n\nYahya bin Khalid and Mansur, iv.\n\nYahya bin Khalid and the Poor Man, v.\n\nYaman (The Man of Al-) and his six slave-girls, iv.\n\nYaman (The Wazir of Al-) and his young brother, v.\n\nYunus the Scribe and the Caliph Walid bin Sahl, vii.\n\nZau al-Makan, The History of King Omar bin al-Nu\u2019uman and his\n\nSons Sharrkan and, ii.\n\nZayn al-Mawasif, Masrur and, viii.\n\nZaynab the Coney-catcher, The Rogueries of Dalilah the Wily, and\n\nher Daughter, vii.\n\nZubaydah in the Bath, Harun al-Rashid and, v.\n\nZumurrud, Ali Shar and, iv.\n\n\n                            Index II\n\n\n\n\nAlphabetical Table of the Notes\n\n(Anthropological, &c.)\n\n                Prepared by F. Steingass, Ph.D.\n\n[Index II is not included]\n\n                          Index III.-A\n\n\n\n\nAlphabetical Table of First Lines\n\n(Metrical Portion) in English.\n\n                   Prepared by Dr. Steingass.\n\nA beloved familiar o\u2019erreigns my heart viii. 70.\n\nA boy of twice ten is fit for a king! iii. 303.\n\nA breeze of love on my soul did blow viii. 222.\n\nA damsel \u2019twas the firer\u2019s art had decked with snares and\n\nsleight, i. 219, x. 59.\n\nA dancer whose figure is like a willow branch, ix. 222.\n\nA dancer whose form is like branch of B\u00e1n! ix. 221.\n\nA dog, dog-fathered, by dog-grandsire bred, viii. 15.\n\nA fan whose breath is fraught with fragrant scent, viii. 273.\n\nA fair one, to idolaters if she her face should show, ix. 197.\n\nA friend in need is he who, ever true iii. 149.\n\nA guest hath stolen on my head and honour may he lack, viii. 295.\n\nA hag to whom th\u2019 unlawful lawfullest, i. 174.\n\nA heart bore thee off in chase of the fair ix. 282.\n\nA heart, by Allah!- never soft to lover wight, vii. 222.\n\nA Houri, by whose charms my heart is moved to sore distress, vii.\n\n105.\n\nA house where flowers from stones of granite grow, iii. 19.\n\nA Jinniyah this, with her Jinn, to show, v. 149.\n\nA King who when hosts of the foe invade, ii.l.\n\nA lutanist to us inclined, viii. 283.\n\nA maiden \u2019twas, the dresser\u2019s art had decked with cunning\n\nsleight, viii. 32.\n\nA merchant I spied whose lovers, viii. 264.\n\nA messenger from thee came bringing union-hope, iii. 188.\n\nA moon she rises, willow-wand she waves iii. 237, viii. 303.\n\nA moon, when he bends him those eyes lay bare, viii. 284.\n\nA moon which blights you if you dare behold, ii. 4.\n\nA night whose stars refused to run their course, iii. 299\n\nA palace whereon be blessings and praise, iv. 134.\n\nA place secure from every thought of fear i. 114.\n\nA sage, I feel a fool before thy charms iii. 272.,\n\nA slave of slaves there standeth at thy door, i. 89.\n\nA sun on wand in knoll of sand she showed, i. 217; x. 58.\n\nA thin-waist maid who shames the willow-wand, ii. 285.\n\nA term decreed my lot I \u2019spy, viii. 83.\n\nA trifle this an his eyes be sore, v. 127.\n\nA tree whilere was I the Bulbul\u2019s home, viii. 281.\n\nA wand uprising from a sandy knoll, ix.\n\nA warrior showing such open hand, iv. 97.\n\nA wasted body, heart empierced to core, ii. 314.\n\nA youth slim waisted from whose locks and brow, i. 68.\n\nA zephyr bloweth from the lover\u2019s site, viii. 90.\n\nAbove the rose of cheek is thorn of lance, iii. 331.\n\nAct on sure grounds, nor hurry fast, iv. 189.\n\nAdd other wit to thy wit, counsel craving, iv. 189.\n\nAffright me funerals at every time, v. 111.\n\nAfter thy faring never chanced I \u2019spy, viii. 142.\n\nAh, fare thee not; for I\u2019ve no force thy faring to endure, viii.\n\n63.\n\nAh! for lowe of love and longing suffer ye as suffer we? viii.\n\n68.\n\nAh Khalid! this one is a slave of love distraught, iv. 158.\n\nAh, often have I sought the fair! how often fief and fain, vii.\n\n138.\n\nAlack and alas! Patience taketh flight, viii. 263.\n\nAlas, alack and wellaway for blamer\u2019s calumny! viii. 285.\n\nAlbe by me I had through day and night, iii. 267.\n\nAlbe to lover adverse be his love, iii. 266.\n\nAlbeit my vitals quiver \u2019neath this ban, iii. 62.\n\nAlexandria\u2019s a frontier, viii. 289.\n\nAll crafts are like necklaces strung on a string, i. 308.\n\nAll drinks wherein is blood the Law unclean Doth hold, i. 89.\n\nAll sons of woman albe long preserved, iv. 63.\n\n\u201cAllah assain those eyne! What streams of blood they shed!\u201d ii.\n\n100.\n\nAllah be good to him that gives glad tidings of thy steps, i.\n\n239.\n\nAllah holds Kingship! Whoso seeks without Him victory, iii. 86.\n\nAllah, my patience fails: I have no word, iii. 344.\n\nAllah save the rose which yellows amorn, viii. 276.\n\nAllah, where\u2019er thou be, His aid impart, ii. 148.\n\nAllah\u2019s peace on thee, House of Vacancy! viii. 237.\n\nAlthough the Merciful be doubtless with me, ix. 278.\n\nAl-Yaman\u2019s leven-gleam I see, ii. 179.\n\nAn but the house could know who cometh \u2019twould rejoice, i. 176.\n\nAn, by thy life, pass thee my funeral train, v. 70.\n\nAn fail I of my thanks to thee, i. 56.\n\nAn Fate afflict thee, with grief manifest, viii. 146.\n\nAn Fate some person \u2019stablish o\u2019er thy head, iii. 89.\n\nAn faulty of one fault the beauty prove, ii. 96.\n\nAn I be healed of disease in frame, viii. 70.\n\nAn I quit Cairo and her pleasaunces, i. 290.\n\nAn we behold a lover love-foredone, v. 73.\n\nAn my palm be full of wealth and my wealth I ne\u2019er bestow, ii.\n\n11.\n\nAn say I:\u2014Patient I can bear his faring, iii. 187.\n\nAn tears of blood for me, friend, thou hast shed, i. 89.\n\nAn there be one who shares with me her love, i. 180.\n\nAn thou but deign consent, A wish to heart affied, iv. 247.\n\nAn thou of pious works a store neglect, ii. 202.\n\nAn thou wouldst know my name, whose day is done, vi. 94.\n\nAn through the whole of life, iv. 190.\n\nAn Time my lover restore me I\u2019ll blame him fain, ix. 192.\n\nAn were it asked me when by hell-fire burnt, iii. 279.\n\nAn what thou claimest were the real truth, v. 151.\n\nAn wouldst be life-long safe, vaunt not delight, viii. 94.\n\nAnd Almond apricot suggesting swain, viii. 268.\n\nAnd dweller in the tomb whose food is at his head, v. 238.\n\nAnd eater lacking mouth and even maw, v. 240.\n\nAnd fairest Fawn, we said to him Portray, viii. 272.\n\nAnd haply whenas strait descends on lot of generous youth, iii.\n\n131.\n\nAnd in brunettes is mystery, couldst thou but read it right, iv.\n\n258.\n\nAnd in my liver higher flames the fire, vii. 366.\n\nAnd loveling weareth on his cheek a mole, v. 65.\n\nAnd pity one who erst in honour throve, ii. 149.\n\nAnd shaddock mid the garden paths, on bough, viii. 272.\n\nAnd Solomon, when Allah to him said, vi. 86.\n\nAnd the lips girls, that are perfume sweet, v. 79.\n\nAnd the old man crept o\u2019er the worldly ways, iv. 41.\n\nAnd trees of orange fruiting ferry fair, viii. 271.\n\nAnd wand-like Houri who can passion heal, v. 149.\n\nAnd \u2019ware her scorpions when pressing them, viii. 209.\n\nAnd when birdies o\u2019er-warble its lakelet it gars, ix. 6.\n\nAnd, when she announceth the will to sing, viii. 166.\n\nAlbeit this thy case lack all resource, v. 69.\n\nAllah watered a land, and upsprang a tree, v. 244.\n\nAnswer, by Allah! Sepulchre, are all his beauties gone? i. 239.\n\nAppeared not my excuse till hair had clothed his cheek, iii. 57.\n\nApple which joins hues twain and brings to mind, viii. 268.\n\nApple whose hue combines in union mellow, i. 158.\n\nAs a crescent-moon in the garth her form, viii. 207.\n\nAs for me, of him I feel naught affright, vi. 98.\n\nAs long as palms shall shift the flower, v. 136.\n\nAs love waxt longer less met we sway, v. 78.\n\nAs one of you who mounted mule, viii. 297.\n\nAs she willed she was made, and in such a way that when, iv. 191.\n\nAs the Sage watched the stars, the semblance clear, i. 206.\n\nAs though ptisane of wine on her lips honey dew, iii. 57.\n\nAsk (if needs thou ask) the compassionate, ix. 29.\n\nAsk of my writ, what wrote my pen in dole, iii. 274.\n\nAss and Umm Amr\u2019 went their way, v. 118.\n\n\nBare hills and camp-ground desolate, v. 130.\n\nBaulks me my Fate as tho\u2019 she were my foe, viii. 130.\n\nBe as thou wilt, for Allah is bountiful, viii. 277.\n\nBe as thou wilt, for Allah still is bounteous Lord, ii. 202.\n\nBe mild to brother mingling, iv. 110.\n\nBe mild what time thou\u2019rt ta\u2019en with anger and despite, iv. 221.\n\nBe mild when rage shall come to afflict thy soul, iv. 54.\n\nBe praises mine to all-praiseworthy Thee, ii. 261.\n\nBe proud; I\u2019ll crouch! Bully; I\u2019ll bear! Despise; I\u2019ll pray! iii.\n\n188.\n\nBe sure all are villains and so bide safe iii. 142.\n\nBear our salams, O Dove, from this our stead, viii. 236.\n\nBeareth for love a burden sore this soul of me, viii. 66.\n\nBeauty they brought with him to make compare, i. 144.\n\nBeguiled as Fortune who her guile displays, iv. 22.\n\nBehind the veil a damsel sits with gracious beauty dight, viii.\n\n210.\n\nBehold a house that\u2019s like the Dwelling of Delight, viii. 183.\n\nBehold this lovely garden! \u2019tis as though ii. 240.\n\nBelike my Fortune may her bridle turn, i. 52.\n\nBelike Who Y\u00fasuf to his kin restored, iv. 103.\n\nBeloved, why this strangeness, why this hate? iv. 234.\n\nBethink thee not of worldly state, iii. 328\n\nBid thou thy phantom distance keep, vii 108.\n\nBetter ye \u2019bide and I take my leave, i. 154.\n\nBeware her glance I rede thee \u2019tis like wizard wight, ii. 295.\n\nBeware of losing hearts of men by shine injurious deed, x. 50.\n\nBeware that eye glance which hath magic might, iii. 252.\n\nBlack girls in acts are white, and \u2019tis as though, iv. 251.\n\nBlack girls not white are they, iv. 251.\n\nBlame not! said I to all who blamed me viii. 95.\n\nBlest be his beauty; blest the Lord\u2019s decree, i. 177.\n\nBlighted by her yet am I not to blame, viii. 255.\n\nBlows from my lover\u2019s land a zephyr coolly sweet, ii. 311.\n\nBoon fortune sought him in humblest way, viii. 301.\n\nBoy-like of back side, in the deed of kind, v. 157.\n\nBreeze of East who bringest me gentle air, vii. 122.\n\nBrighter than moon at full with kohl\u2019d eyes she came, viii. 279.\n\nBring gold and gear an a lover thou, viii. 214.\n\nBy Allah, by th\u2019 Almighty, by his right, vii. 366.\n\nBy Allah, couldst thou but feel my pain, v. 77.\n\nBy Allah, glance of mine, thou hast oppress, vii. 140.\n\nBy Allah, heal, O my lords, the unwhole, viii. 144.\n\nBy Allah, O thou house, if my beloved amorn go by, v. 38.\n\nBy Allah, O tomb, have her beauties ceased, viii. 168.\n\nBy Allah, set thy foot upon my soul, i. 222.\n\nBy Allah, this is th\u2019 only alchemy, x. 40.\n\nBy Allah! while the days endure ne\u2019er shall forget her I, iv.\n\n146.\n\nBy Allah, wine shall not disturb me, while this soul of mine, iv.\n\n190.\n\nBy craft and sleight I snared him when he came, ii. 44.\n\nBy his cheeks\u2019 unfading damask and his smiling teeth I swear,\n\nviii. 282.\n\nBy his eyelash! tendril curled, by his slender waist I swear,\n\niii. 217.\n\nBy his eyelids shedding perfume and his fine slim waist I swear,\n\ni. 168.\n\nBy His life who holds my guiding rein, I swear, iv. 2.\n\nBy Love\u2019s right! naught of farness thy slave can estrange, viii.\n\n76.\n\nBy means of toil man shall scale the height, vi. 5.\n\nBy rights of you, this heart of mine could ne\u2019er aby, viii. 110.\n\nBy stress of parting, O beloved one, iii. 166.\n\nBy th\u2019 Abyssinian Pond, O day divine! i. 291.\n\nBy the Compassionate, I\u2019m dazed about my case, for lo! vii. 337.\n\nBy the Five Shayks, O Lord, I pray deliver me, iii. 30.\n\nBy the life o\u2019 thy face, O thou life o\u2019 my sprite! viii. 284.\n\nBy what shine eyelids show of kohl and coquetry! ii. 296.\n\n\nCame a merchant to pay us a visit, viii. 265.\n\nCame Rayya\u2019s phantom to grieve thy sight, vii. 91.\n\nCame the writ whose contents a new joy revealed, viii. 222.\n\nCame to match him in beauty and loveliness rare, viii. 298.\n\nCame to me care when came the love of thee, vii. 366.\n\nCame your writ to me in the dead of the night, ix. 2.\n\nCaptured me six all bright with youthful blee, iv. 260.\n\nCarry the trust of him whom death awaits, v. 114.\n\nCease then to blame me, for thy blame cloth anger bring, x. 39.\n\nCease ye this farness; \u2019bate this pride of you, iv. 136.\n\nChide not the mourner for bemourning woe, iii. 291.\n\nChoice rose that gladdens heart to see her sight, viii. 275.\n\nClear\u2019s the wine, the cup\u2019s fine, i. 349.\n\nCleave fast to her thou lovest and let the envious rail amain,\n\niv. 198.\n\nClose press appear to him who views th\u2019 inside, viii. 267.\n\nClove through the shades and came to me in night so dark and\n\nsore, vii. 138.\n\nCome back and so will I! i. 63.\n\nCome with us, friend, and enter thou, viii. 267.\n\nConfide thy case to Him, the Lord who made mankind, i. 68.\n\nConsider but thy Lord, His work shall bring, viii. 20.\n\nConsider thou, O man, what these places to thee showed, vi. 112.\n\nConsole thy lover, fear no consequence, v. 74.\n\nConsort not with the Cyclops e\u2019en a day, iv. 194.\n\nContaineth time a twain of days, i. 25.\n\nConverse with men hath scanty weal except, iv. 188.\n\nCount not that I your promises forgot, iii. 238.\n\nCut short this strangeness, leave unruth of you, v. 245.\n\nCulvers of Liwa! to your nests return vii. 115.\n\n\nDark falls the night: my tears unaided rail, iii. 11.\n\nDark falls the night and passion comes sore pains to gar me dree,\n\nii. 140.\n\nDaughter of nobles, who shine aim shalt gain, v. 54.\n\nDawn heralds daylight: so wine passround viii. 276.\n\nDear friend! ah leave thy loud reproach and blame, iii. 110.\n\nDear friend, ask not what burneth in my breast, i. 265.\n\nDear friend, my tears aye flow these cheeks adown, iii. 14.\n\nDeep in mine eyeballs ever dwells the phantom form of thee, viii.\n\n61.\n\nDeign grant thy favours; since \u2019tis time I were engraced, v. 148.\n\nDescribe me! a fair one said, viii. 265.\n\nDid Azzah deal behest to sun o\u2019 noon, ii. 102.\n\nDid not in love-plight joys and sorrows meet, iii. 182.\n\nDip thou with spoons in saucers four and gladden heart and eye,\n\nviii. 223.\n\nDisplaying that fair face, iv. 195.\n\nDivinely were inspired his words who brought me news of you, iv.\n\n207.\n\nDo you threaten me wi\u2019 death for my loving you so well? vii. 221.\n\nDrain not the bowl, save from dear hand like shine, i. 88.\n\nDrain not the bowl but with lovely wight viii. 209.\n\nDrain not the bowl save with a trusty friend, i. 88.\n\nDrawn in thy shoulders are and spine thrust out, viii: 297.\n\nDrink not pure wine except from hand of slender youth, ix. 198.\n\nDrink not strong wine save at the slender dearling\u2019s hand, v. 66.\n\nDrink not upon thy food in haste but wait awhile, v. 222.\n\nDrink the clear draught, drink free and fain, i. 88.\n\nDrive off the ghost that ever shows, vii. 109.\n\nDumb is my tongue and scant my speech for thee, viii. 258.\n\n\nEach portion of her charms we see, vii. 131.\n\nEach thing of things hath his appointed tide, v. 294.\n\nEasy, O Fate! how long this wrong, this injury, iii. 329.\n\nEight glories meet, all, all conjoined in thee, iii. 271.\n\nEnough for lovers in this world their ban and bane, iv. 205.\n\nEnough of tears hath shed the lover wight, iii. 206.\n\nEnrobes with honour sands of camp her foot-step wandering lone,\n\niv. 204.\n\nEscape with thy life if oppression betide thee, i. 209.\n\nEven not beardless one with girl, nor heed, iii. 303.\n\nEver thy pomp and pride, O House! display, viii. 207.\n\n\nFace that with Sol in Heaven ramping vies, iii. 167.\n\nFain had I hid thy handwork, but it showed, iii. 280.\n\nFain leaving life that fleets thou hast th\u2019 eternal won, ii. 281.\n\nFair youth shall die by stumbling of the tongue, iii. 221.\n\nFamiliar with my heart are woes and with them I, vii. 340.\n\nFar is the fane and patience faileth me, v. 41.\n\nFare safely, Masr\u00far! an her sanctuary viii. 237.\n\nFarewell thy love, for see, the Cafilah\u2019s on the move, iv. 254.\n\nFarewelling thee indeed is like to bidding life farewell, viii.\n\n62.\n\nFate the wolf\u2019s soul snatched up from wordly stead, iii. 146.\n\nFate frights us when the thing is past and gone, iii. 318.\n\nFate hath commanded I become thy fere, iii. 312.\n\nFie on this wretched world an so it be, i. 40.\n\nFight for my mother (an I live) I\u2019ll take, ii. 239.\n\nFire is cooler than fires in my breast, iv. 245.\n\nFly, fly with life whenas evils threat, vi. 62.\n\nFly, fly with thy life if by ill overtaken, ii. 19.\n\nFolk have made moan of passion before me, of past years, viii.\n\n65.\n\nFor cup friends cup succeeding cup assign, v. 66.\n\nFor eaters a table they brought and set, viii. 208.\n\nFor her sins is a pleader that brow, ii. 97.\n\nFor joys that are no more I want to weep, iii. 185.\n\nFor Layla\u2019s favour dost thou greed? iii. 135.\n\nFor loss of lover mine and stress of love I dree, viii. 75.\n\nFor not a deed the hand can try, v. 188.\n\nFor others these hardships and labours I bear, i. 17.\n\nFor your love my patience fails, i. 74.\n\nForbear, O troubles of the world, i. 39.\n\nForgive me, thee-ward sinned I, but the wise, ii. 9.\n\nForgive the sin \u2019neath which my limbs are trembling, iii. 249.\n\nFortune had mercy on the soul of me, iii. 135.\n\nFortune had ruth upon my plight, viii. 50.\n\nFour things that meet not, save they here unite, i. 116.\n\nFour things which ne\u2019er conjoin, unless it be, iii. 237.\n\nFreest am I of all mankind fro\u2019 meddling wight, ii. 200.\n\nFro\u2019 them inhale I scent of Attar of Ban, viii. 242.\n\nFrom her hair is night, from her forehead noon, viii. 303.\n\nFrom Love stupor awake, O Masrur, \u2019twere best, viii. 214.\n\nFrom that liberal hand on his foes he rains, iv. 97.\n\nFrom the plain of his face springs a minaret, viii. 296.\n\nFrom wine I turn and whoso wine-cups swill, i. 208.\n\nFull many a reverend Shaykh feels sting of flesh, v. 64.\n\nFull many laugh at tears they see me shed, iii. 193.\n\nFull moon if unfreckled would favour thee, iv. 19.\n\nFull moon with sun in single mansion, i. 264.\n\n\nGainsay women; he obeyeth Allah best who saith them nay, ix. 282.\n\nGarb of Fakir, renouncement, lowliness, v. 297.\n\nGarth Heaven-watered wherein clusters waved, viii. 266.\n\nGet thee provaunt in this world ere thou wend upon thy way, ii.\n\n139.\n\nGive back mine eyes their sleep long ravished, i. 99.\n\nGive me brunettes, so limber, lissom, lithe of sway, iv. 258.\n\nGive me brunettes; the Syrian spears so limber and so straight,\n\nviii. 158.\n\nGive me the Fig sweet-flavoured, beauty clad, viii. 269.\n\nGive thou my message twice, iii. 166.\n\nGladsome and gay forget shine every grief, i. 57.\n\nGlory to Him who guides the skies, vii. 78.\n\nGnostic\u2019s heart-hom\u00e8d in the heavenly Garth, v. 264.\n\nGo, gossip! re-wed thee, for Prime draweth near, v. 135.\n\nGo, visit her thou lovest, and regard not, iii. 235, viii. 305.\n\nGod make thy glory last in joy of life, viii. 99.\n\nGone is my strength, told is my tale of days, iii. 55.\n\nGoodly of gifts is she, and charm those perfect eyes, iii. 57.\n\nGranados of finest skin, like the breasts, viii. 267.\n\nGrant me the kiss of that left hand ten times, iv. 129.\n\nGrape bunches likest as they sway, viii. 266.\n\nGrapes tasting with the taste of wine, viii. 266.\n\nGrief, cark and care in my heart reside, iv. 19.\n\nGrow thy weal and thy welfare day by day, i. 204.\n\n\nHad I known of love in what fashion he, vii. 330.\n\nHad I wept before she did in my passion for Su\u2019ada, vii. 275.\n\nHad she shown her shape to idolator\u2019s sight, viii. 279.\n\nHadst thou been leaf in love\u2019s loyalty, iii. 77.\n\nHad we known of thy coming we fain had dispread, i. 117.\n\nHad we wist of thy coming, thy way had been strown, i. 271.\n\nHaply and happily may Fortune bend her rein, viii. 67.\n\nHaply shall Allah deign us twain unite, viii. 141.\n\nHaply shall Fortune draw her rein, iii. 251.\n\nHappy is Eloquence when thou art named, i. 47.\n\nHast quit the love of Moons or dost persist? iv. 240.\n\nHast seen a Citron-copse so weighed adown, viii. 272.\n\nHaste to do kindness thou dost intend, iv. 181.\n\nHaste to do kindness while thou hast the power, iii. 136.\n\nHave the doves that moan in the lotus tree, vii. 91.\n\nHe blames me for casting on him my sight, viii. 283.\n\nHe came and cried they, Now be Allah blest! iii. 215.\n\nHe came in sable hued sacque, iv. 263.\n\nHe came to see me, hiding \u2019neath the shirt of night, iv. 252.\n\nHe comes; and fawn and branch and moon delight these eyne, iv.\n\n142.\n\nHe cometh robed and bending gracefully, ii. 287.\n\nHe heads his arrows with piles of gold, iv. 97.\n\nHe is Caliph of Beauty in Yusuf\u2019s lieu, ii. 292.\n\nHe is gone who when to this gate thou go\u2019st, ii. 14.\n\nHe is to thee that daily bread thou canst nor loose nor bind, i.\n\n39.\n\nHe\u2019ll offer sweetmeats with his edged tongue, iii. 115.\n\nHe made me drain his wine of honeyed lips, v. 72.\n\nHe missed not who dubbed thee, \u201cWorld\u2019s delight,\u201d v. 33.\n\nHe plucks fruits of her necklace in rivalry, ii. 103.\n\nHe prayeth and he fasteth for an end he cloth espy, ii. 264.\n\nHe seized my heart and freed my tears to flow, viii. 259.\n\nHe showed in garb anemone-red, iv. 263.\n\nHe thou trustedst most is thy worst un friend, iii. 143.\n\nHe whom the randy motts entrap, iii. 216\n\nHearkening, obeying, with my dying mouth, ii. 321.\n\nHeavy and swollen like an urine-bladder blown, iv. 236.\n\nHer fair shape ravisheth if face to face she did appear, v. 192\n\nHer fore-arms, dight with their bangles, show, v. 89.\n\nHer golden yellow is the sheeny sun\u2019s, iv. 257.\n\nHer lip-dews rival honey-sweets, that sweet virginity, viii. 33.\n\nHer smiles twin rows of pearls display, i. 86.\n\nHere! Here! by Allah, here! Cups of the sweet, the dear! i. 89.\n\nHere the heart reads a chapter of devotion pure, iii. 18.\n\nHind is an Arab filly purest bred, vii. 97.\n\nHis cheek-down writeth (O fair fall the goodly scribe!) ii. 301.\n\nHis cheekdown writeth on his cheek with ambergris on pearl, ii.\n\n301.\n\nHis eyelids sore and bleared, viii. 297.\n\nHis face as the face of the young moon shines, i. 177.\n\nHis honeydew of lips is wine; his breath, iv. 195.\n\nHis looks have made me drunken, not his wine, iii. 166.\n\nHis lovers said, Unless he deign to give us all a drink, viii.\n\n285.\n\nHis lovers\u2019 souls have drawn upon his cheek, iii. 58.\n\nHis mole upon plain of cheek is like, viii. 265.\n\nHis scent was musk and his cheek was rose, i. 203.\n\nHo, lovers all! by Allah say me fair and sooth, ii. 309.\n\nHo, lovers all! by Allah say me sooth, ii. 320.\n\nHo say to men of wisdom, wit and lere, v. 239.\n\nHo thou, Abrizah, mercy! leave me not for I, ii. 127.\n\nHo, those heedless of Time and his sore despight! vii. 221.\n\nHo thou hound who art rotten with foulness in grain, iii. 108.\n\nHo thou lion who broughtest thyself to woe, vii. 123.\n\nHo thou my letter! when my friend shall see thee, iv. 57.\n\nHo thou o\u2019 the tabret, my heart takes flight, viii. 166.\n\nHo thou the House! Grief never home in thee\u2019 viii. 206.\n\nHo thou, the house, whose birds were singing gay, v. 57.\n\nHo thou who grovellest low before the great, ii. 235.\n\nHo thou, who past and bygone risks regardest with uncare! iii.\n\n28.\n\nHo thou whose heart is melted down by force of Amor\u2019s fire, v.\n\n132.\n\nHo ye mine eyes let prodigal tears go free, iv. 248.\n\nHo ye my friends draw near, for I forthright, viii. 258.\n\nHola, thou mansion! woe ne\u2019er enter thee, iv. 140.\n\nHold fast thy secret and to none unfold, i. 87.\n\nHold to nobles, sons of nobles, ii. 2.\n\nHonour and glory wait on thee each morn, iv. 60.\n\nHope not of our favours to make thy prey, viii. 208.\n\nHouris and high-born Dames who feel no fear of men, v. 148.\n\nHow bitter to friends is a parting, iv. 222.\n\nHow comes it that I fulfilled my vow the while that vow brake\n\nyou? iv. 241.\n\nHow dear is our day and how lucky our lot, i. 293.\n\nHow fair is ruth the strong man deigns not smother, i. 103.\n\nHow good is Almond green I view, viii. 270.\n\nHow is this? Why should the blamer abuse thee in his pride, iii.\n\n232.\n\nHow joyously sweet are the nights that unite, v. 61.\n\nHow long, rare beauty! wilt do wrong to me, ii. 63.\n\nHow long shall I thy coyness and thy great aversion see, iv. 242.\n\nHow long shall last, how long this rigour rife of woe, i. 101.\n\nHow long this harshness, this unlove shall bide? i. 78.\n\nHow manifold nights have I passed with my wife, x. 1.\n\nHow many a blooming bough in glee girl\u2019s hand is fain, viii. 166.\n\nHow many a joy by Allah\u2019s will hath fled, i. 150.\n\nHow many a lover with his eyebrows speaketh, i. 122.\n\nHow many a night have I spent in woes ix. 316.\n\nHow many a night I\u2019ve passed with the beloved of me, iv. 252.\n\nHow many boons conceals the Deity, v. 261.\n\nHow many by my labours, that evermore endure, vi. 2.\n\nHow. oft bewailing the place shall be this coming and going,\n\nviii. 242.\n\nHow oft have I fought and how many have slain! vi. 91.\n\nHow oft in the mellay I\u2019ve cleft the array, ii. 109.\n\nHow patient bide, with love in sprite of me, iv. 136.\n\nHow shall he taste of sleep who lacks repose, viii. 49.\n\nHow shall youth cure the care his life undo\u2019th, ii. 320.\n\nHunger is sated with a bone-dry scone, iv. 201.\n\nHurry not, Prince of Faithful Men! with best of grace thy vow,\n\nvii. 128.\n\n\nI am he who is known on the day of fight, vi. 262.\n\nI am distraught, yet verily, i. 138.\n\nI am going, O mammy, to fill up my pot, i. 311.\n\nI am not lost to prudence, but indeed, ii. 98.\n\nI am taken: my heart burns with living flame, viii. 225.\n\nI am the wone where mirth shall ever smile, i. 175.\n\nI am when friend would raise a rage that mote, iv. 109.\n\nI and my love in union were unite, viii. 247.\n\nI ask of you from every rising sun, i. 238.\n\nI asked of Bounty, \u201cArt thou free?\u201d v. 93.\n\nI asked the author of mine ills, ii. 60.\n\nI bade adieu, my right hand wiped my tears away, ii. 113.\n\nI attained by my wits, x. 44.\n\nI bear a hurt heart, who will sell me for this, vii. 115.\n\nI call to mind the parting day that rent our loves in twain,\n\nviii. 125.\n\nI can\u2019t forget him, since he rose and showed with fair design,\n\nix. 253.\n\nI ceased not to kiss that cheek with budding roses dight, viii.\n\n329.\n\nI clips his form and wax\u2019d drunk with his scent, ii. 292.\n\nI came to my dear friend\u2019s door, of my hopes the goal, v. 58.\n\nI craved of her a kiss one day, but soon as she beheld, iv. 192.\n\nI cried, as the camels went off with them viii. 63.\n\nI\u2019d win good will of everyone, but whoso envies me, ix. 342.\n\nI deemed my brethren mail of strongest steel, i. 108.\n\nI deemed you coat-o\u2019-mail that should withstand, i. 108.\n\nI die my death, but He alone is great who dieth not, ii. 9.\n\nI drank the sin till my reason fled, v. 224\n\nI drink, but the draught of his glance, not wine, i. 100.\n\nI drooped my glance when seen thee on the way, iii. 331.\n\nI dyed what years have dyed, but this my staining, v. 164.\n\nI embrace him, yet after him yearns my soul, ix. 242.\n\nI ever ask for news of you from whatso breezes pass, viii. 53.\n\nI feed eyes on their stead by the valley\u2019s side, iii. 234\n\nI fix my glance on her, whene\u2019er she wends, viii. 158.\n\nI fly the carper\u2019s injury, ii. 183.\n\nI gave her brave old wine that like her cheeks blushed red, i.\n\n89.\n\nI had a heart and with it lived my life, v. 131.\n\nI have a friend with a beard, viii. 298.\n\nI have a friend who hath a beard, iv. 194.\n\nI have a friend, whose form is fixed within mine eyes, iv. 246.\n\nI have a froward yard of temper ill, viii. 293.\n\nI have a lover and when drawing him, iv. 247.\n\nI have a sorrel steed, whose pride is fain to bear the rein, ii.\n\n225.\n\nI have borne for thy love what never bore iii. 183.\n\nI have fared content in my solitude, iii. 152.\n\nI have no words though folk would have me talk, ix. 276\n\nI have won my wish and my need have scored, vii. 59.\n\nI have wronged mankind, and have ranged like wind, iii. 74.\n\nI have a yard that sleeps in base and shameful way, viii. 293.\n\nI have sorrowed on account of our disunion, viii. 128.\n\nI heard a ring-dove chanting plaintively v. 47.\n\nI hid what I endured of him and yet it came to light, i. 67.\n\nI hope for union with my love which I may ne\u2019er obtain, viii.\n\n347.\n\nI kissed him: darker grew those pupils which, iii. 224.\n\nI lay in her arms all night, leaving him, v. 128.\n\nI\u2019ll ransom that beauty-spot with my soul, v. 65.\n\nI long once more the love that was between us to regain, viii.\n\n181\n\nI longed for him I love; but, when we met, viii. 347.\n\nI longed for my beloved, but when I saw his face, i. 240.\n\nI look to my money and keep it with care, ii. 11.\n\nI looked at her one look and that dazed me, ix. 197.\n\nI looked on her with longing eyne, v. 76\n\nI love a fawn with gentle white-black eyes; iv. 50.\n\nI love a moon of comely shapely form, I love her madly for she is\n\nperfect fair, vii. 259.\n\nI love not black girls but because they show, iv. 251.\n\nI love not white girls blown with fat who puff and pant, iv. 252\n\nI love Su\u2019\u00e1d and unto all but her my love is dead, vii. 129.\n\nI love the nights of parting though I joy not in the same, ix.\n\n198.\n\nI loved him, soon as his praise I heard, vii. 280.\n\nI\u2019m Al-Kurajan, and my name is known, vii. 20.\n\nI\u2019m estranged fro\u2019 my folk and estrangement\u2019s long, iii. 71.\n\nI\u2019m Kurajan, of this age the Knight, vii. 23.\n\nI\u2019m the noted Knight in the field of fight, vii. 18.\n\nI made my wrist her pillow and I lay with her in litter, vii.\n\n243.\n\nI marvel at its pressers, how they died, x.\n\nI marvel hearing people questioning, ii. 293\n\nI marvel in Iblis such pride to see, vii. 139.\n\nI marvel seeing yon mole, ii. 292.\n\nI mind our union days when ye were nigh, vi. 278.\n\nI number nights; indeed I count night after night, ii. 308.\n\nI offered this weak hand as last farewell,. iii. 173\n\nI passed a beardless pair without compare, v. 64.\n\nI past by a broken tomb amid a garth right sheen, ii. 325.\n\nI plunge with my braves in the seething sea, vii. 18.\n\nI pray in Allah\u2019s name, O Princess mine, be light on me, iv. 241.\n\nI pray some day that we reunion gain, iii. 124.\n\nI roam; and roaming hope I to return, iii. 64.\n\nI saw him strike the gong and asked of him straightway, viii.\n\n329.\n\nI saw thee weep before the gates and \u2019plain, v. 283.\n\nI saw two charmers treading humble earth, iii. 18.\n\nI say to him, that while he slings his sword, ii. 230.\n\nI see all power of sleep from eyes of me hath flown, ii. 151.\n\nI see not happiness lies in gathering gold, ii. 166.\n\nI see the woes of the world abound, i. 298.\n\nI see thee and close not mine eyes for fear, ix. 221.\n\nI see thee full of song and plaint and love\u2019s own ecstasy, iii.\n\n263.\n\nI see their traces and with pain I melt, i. 230.\n\nI see you with my heart from far countrie, vii. 93.\n\nI sent to him a scroll that bore my plaint of love, ii. 300.\n\nI show my heart and thoughts to Thee, and Thou, v. 266.\n\nI sight their track and pine for longing love, viii. 103.\n\nI soothe my heart and my love repel, v. 35.\n\nI sought of a fair maid to kiss her lips, viii. 294.\n\nI speak and longing love upties me and unties me, ii. 104.\n\nI still had hoped to see thee and enjoy thy sight, i. 242.\n\nI stood and bewailed who their loads had bound, ix. 27.\n\nI swear by Allah\u2019s name, fair Sir! no thief was I, i. 274.\n\nI swear by swayings of that form so fair, iv. 143.\n\nI swear by that fair face\u2019s life I\u2019ll love but thee, iv. 246.\n\nI thought of estrangement in her embrace, ix. 198.\n\nI\u2019ve been shot by Fortune, and shaft of eye, iii. 175.\n\nI\u2019ve lost patience by despite of you, i. 280.\n\nI\u2019ve sent the ring from off thy finger ta\u2019en, iii. 274.\n\nI\u2019ve sinned enormous sin, iv. 109.\n\nI view their traces and with pain I pine, viii. 320.\n\nI visit them and night black lendeth aid to me, iv. 252.\n\nI vow to Allah if at home I sight, ii. 186.\n\nI walk for fear of interview the weakling\u2019s walk, v. 147.\n\nI wander \u2019mid these walls, my Layla\u2019s walls, i. 238.\n\nI wander through the palace but I sight there not a soul, iv.\n\n291.\n\nI was in bestest luck, but now my love goes contrary, v. 75.\n\nI was kind and \u2019scaped not, they were cruel and escaped, i. 58.\n\nI waved to and fro and he leaned to and fro, v. 239.\n\nI weep for one to whom a lonely death befel, v. 115.\n\nI weep for longing love\u2019s own ardency, vii. 369.\n\nI weet not, whenas to a land I fare, ix. 328.\n\nI went to my patron some blood to let him, i. 306.\n\nI went to the house of the keeper-man, iii. 20.\n\nI will bear in patience estrangement of friend, viii. 345.\n\nI wot not, whenas to a land I fare, x. 53.\n\nI write thee, love, the while my tears pour down, iii. 24.\n\nI write to thee, O fondest hope, a writ, iii. 24.\n\nI write with heart devoted to thy thought, iii. 273.\n\nIbn S\u00edn\u00e1 in his canon cloth opine, iii. 34\n\nIf a fool oppress thee bear patiently, vi. 214\n\nIf a man from destruction can save his head, ix. 314.\n\nIf a man\u2019s breast with bane he hides be straitened, ix. 292.\n\nIf a sharp-witted wight mankind e\u2019er tried iv. 188.\n\nIf another share in the thing I love, iv. 234.\n\nIf any sin I sinned, or did I aught, iii. 132.\n\nIf aught I\u2019ve sinned in sinful way, viii. 119.\n\nIf generous youth be blessed with luck and wealth, ix. 291.\n\nIf he of patience fail the truth to hide, ii. 320.\n\nIf I liken thy shape to the bough when green, i. 92.\n\nIf I to aught save you, O lords of me, incline, vii. 369.\n\nIf ill betide thee through thy slave, i. 194.\n\nIf Kings would see their high emprize preserved, v. 106.\n\nIf Naomi bless me with a single glance, iv. 12.\n\nIf not master of manners or aught but discreet, i. 235.\n\nIf thereby man can save his head from death, iv. 46.\n\nIf thou crave our love, know that love\u2019s a loan, v. 127.\n\nIf thou should please a friend who pleaseth thee, v. 150.\n\nIf Time unite us after absent while, i. 157.\n\nIf your promise of personal call prove untrue, iii. 252.\n\nIf we \u2019plain of absence what shall we say? i. 100.\n\nIf we saw a lover who pains as he ought, v. 164.\n\nIll-omened hag! unshriven be her sins nor mercy visit her on\n\ndying bed, i. 174.\n\nIn dream I saw a bird o\u2019erspeed (meseem\u2019d), viii. 218.\n\nIn her cheek cornered nine calamities, viii. 86.\n\nIn his face-sky shineth the fullest moon, i. 205.\n\nIn love they bore me further than my force would go, ii. 137.\n\nIn patience, O my God, I endure my lot and fate, i. 77.\n\nIn patience, O my God, Thy doom forecast, nut 17.\n\nIn ruth and mildness surety lies, ii. 160.\n\nIn sleep came Su\u2019ada\u2019s shade and wakened me, iv. 267.\n\nIn sooth the Nights and Days are charactered, iii. 319\n\nIn spite of enviers\u2019 jealousy, at end, v. 62.\n\nIn the morn I am richest of men, x. 40.\n\nIn the towering forts Allah throned him, ii. 291.\n\nIn this world there is none thou mayst count upon, i. 207\n\nIn thought I see thy form when farthest far or nearest near, ii.\n\n42\n\nIn thy whole world there is not one, iv. 187.\n\nIn vest of saffron pale and safflower red, i. 219.\n\nIncline not to parting, I pray, viii. 314.\n\nIndeed afflicted sore are we and all distraught, viii. 48.\n\nIndeed I am consoled now and sleep without a tear, iv. 242.\n\nIndeed I deem thy favours might be bought, iii. 34.\n\nIndeed I hourly need thy choicest aid, v. 281.\n\nIndeed I\u2019ll bear my love for thee with firmest soul, iv. 241.\n\nIndeed I longed to share unweal with thee, iii. 323.\n\nIndeed I\u2019m heart-broken to see thee start, viii. 63.\n\nIndeed I\u2019m strong to bear whatever befal, iii. 46.\n\nIndeed my heart loves all the lovely boys, ix. 253.\n\nIndeed, ran my tears on the severance day, vii. 64.\n\nIndeed, to watch the darkness moon he blighted me, iii. 277.\n\nIrks me my fate and clean unknows that I, viii. 130.\n\n\u201cIs Ab\u00fa\u2019s Sakr of Shayb\u00e1n\u201d they asked v. 100.\n\nIs it not strange one house us two contain iv. 279.\n\nIs not her love a pledge by all mankind confess? ii. 186.\n\nIt behoveth folk who rule in our time, viii. 294.\n\nIt happed one day a hawk pounced on a bird, iv. 103\n\nIt runs through every joint of them as runs, x. 39.\n\nIt seems as though of Lot\u2019s tribe were our days, iii. 301.\n\nIt was as though the sable dye upon her palms, iii. 105.\n\n\nJamil, in Holy War go fight! to me they say: ii. 102.\n\nJahannam, next Laz\u00e1, and third Hatim, v. 240.\n\nJamrkan am I! and a man of might, vii. 23.\n\nJoy from stroke of string cloth to me incline, viii. 227.\n\nJoy is nigh, O Masr\u00far, so rejoice in true rede, viii. 221.\n\n\u201cJoy needs shall come,\u201d a prattler \u2019gan to prattle: in. 7.\n\nJoy of boughs, bright branch of Myrobalan! viii. 213.\n\nJoy so o\u2019ercometh me, for stress of joy, v. 355.\n\nJoyance is come, dispelling cark and care, v. 61.\n\n\nKingdom with none endures: if thou deny this truth, where be the\n\nKings of earlier earth? i. 129.\n\nKinsmen of mine were those three men who came to thee, iv. 289.\n\nKisras and C\u00e6sars in a bygone day, ii. 41.\n\nKiss then his fingers which no fingers are, iv. 147.\n\n\nLack of good is exile to man at home, ix. 199.\n\nLack gold abaseth man and cloth his worth away, ix. 290.\n\nLady of beauty, say, who taught thee hard and harsh design, iii.\n\n5.\n\nLaud not long hair, except it be dispread, ii. 230.\n\nLaud to my Lord who gave thee all of loveliness, iv. 143.\n\nLeave this blame, I will list to no enemy\u2019s blame! iii. 61.\n\nLeave this thy design and depart, O man! viii. 212.\n\nLeave thou the days to breed their ban and bate, ii. 41.\n\nLeave thy home for abroad an wouldest rise on high, ix. 138.\n\nLet days their folds and plies deploy, ii. 309.\n\nLet destiny with slackened rein its course appointed fare! viii.\n\n70.\n\nLet Fate with slackened bridle fare her pace, iv. 173.\n\nLet Fortune have her wanton way, i. 107.\n\nLet thy thought be ill and none else but ill, iii. 142.\n\nLeyla\u2019s phantom came by night, viii. 14.\n\nLife has no sweet for me since forth ye fared, iii. 177.\n\nLike are the orange hills when zephyr breathes, viii. 272.\n\nLike a tree is he who in wealth cloth wone, ii. 14.\n\nLike fullest moon she shines on happiest night, v. 347.\n\nLike moon she shines amid the starry sky, v. 32.\n\nLike peach in vergier growing, viii. 270.\n\nLike the full moon she shineth in garments all of green, viii.\n\n327.\n\nLion of the wold wilt thou murder me, v. 40.\n\nLong as earth is earth, long as sky is sky, ix. 317.\n\nLong have I chid thee, but my chiding hindereth thee not, vii.\n\n225.\n\nLong have I wept o\u2019er severance ban and bane, i. 249.\n\nLong I lamented that we fell apart, ii. 187.\n\nLong, long have I bewailed the sev\u2019rance of our loves, iii. 275.\n\nLong was my night for sleepless misery, iv. 263.\n\nLongsome is absence; Care and Fear are sore, ii. 295.\n\nLongsome is absence, restlessness increaseth, vii. 212.\n\nLook at the I.ote-tree, note on boughs arrayed, viii. 271.\n\nLook at the apricot whose bloom contains, viii. 268.\n\nLook on the Pyramids and hear the twain, v. 106.\n\nLove, at first sight, is a spurt of spray, vii. 280.\n\nLove, at the first, is a spurt of spray, vii. 330.\n\nLove for my fair they chide in angry way. iii. 233.\n\nLove in my breast they lit and fared away, iii. 296.\n\nLove in my heart they lit and went their ways, i. 232.\n\nLove-longing urged me not except to trip in speech o\u2019er free, ix.\n\n322.\n\nLove smote my frame so sore on parting day, ii. 152.\n\nLove\u2019s tongue within my heart speaks plain to thee, iv. 135.\n\nLove\u2019s votaries I ceased not to oppose, iii. 290.\n\nLover with his beloved loseth will and aim, v. 289.\n\nLover, when parted from the thing he loves, viii. 36.\n\nLuck to the Rubber whose deft hand o\u2019er-plies, iii. 17.\n\n\nMake me not (Allah save the Caliph!) one of the betrayed vii.\n\n129.\n\nMake thy game by guile for thou\u2019rt born in a time, iii. 141.\n\nMan is known among men as his deeds attest, ix. 164.\n\nMan wills his wish to him accorded be, iv.\n\nMany whose ankle rings are dumb have tinkling belts, iii. 302.\n\nMasrur joys life made fair by all delight of days, nil. 234.\n\nMay Allah never make you parting dree,\n\nMay coins thou makest joy in heart instil, ix. 69.\n\nMay God deny me boon of troth if I, viii. 34.\n\nMay that Monarch\u2019s life span a mighty span, ii. 75.\n\nMazed with thy love no more I can feign patience, viii. 321.\n\nMelted pure gold in silvern bowl to drain, v. 66.\n\nMen and dogs together are all gone by, iv. 268.\n\nMen are a hidden malady iv. 188.\n\nMen craving pardon will uplift their hands, iii. 304.\n\nMen have \u2019plained of pining before my time, iii. 183.\n\nMen in their purposes are much alike, vii. 169.\n\nMen\u2019s turning unto bums of boys is bumptious, v. 162.\n\nMethought she was the forenoon sun until she donned the veil,\n\nviii. 284.\n\nMine ear forewent mine eye in loving him, ix. 222.\n\nMine eyes I admire that can feed their fill, viii. 224\n\nMine eyes ne\u2019er looked on aught the Almond like, viii. 270.\n\nMine eyes were dragomans for my tongue betied, i 121.\n\nMine is a Chief who reached most haught estate, i. 253.\n\n\u2019Minish this blame I ever bear from you, iii. 60.\n\nMorn saith to Night, \u201cwithdraw and let me shine,\u201d i. 132\n\nMost beautiful is earth in budding bloom, ii. 86.\n\nMu\u2019awiyah, thou gen\u2019rous lord, and best of men that be, vii. 125.\n\nMy best salam to what that robe enrobes of symmetry, ix. 321\n\nMy blamers instant chid that I for her become consoled, viii.\n\n171.\n\nMy blamers say of me, He is consoled And lie! v. 158.\n\nMy body bides the sad abode of grief and malady, iv. 230.\n\nMy censors say, What means this pine for him? v. 158.\n\nMy charmer who spellest my piety, ix. 243.\n\nMy coolth of eyes, the darling child of me, v. 260.\n\nMy day of bliss is that when thou appearest, iii. 291.\n\nMy friend I prithee tell me, \u2019neath the sky, v. 107.\n\nMy friend who went hath returned once more, Vi. 196.\n\nMy friends, despite this distance and this cruelty, viii. 115.\n\nMy friends, I yearn in heart distraught for him, vii. 212.\n\nMy friends! if ye are banisht from mine eyes, fin 340.\n\nMy friends, Rayya hath mounted soon as morning shone, vii. 93.\n\nMy fondness, O my moon, for thee my foeman is, iii. 256.\n\nMy heart disheartened is, my breast is strait, ii. 238.\n\nMy heart is a thrall: my tears ne\u2019er abate, viii. 346.\n\nMy life for the scavenger! right well I love him, i. 312.\n\nMy life is gone but love longings remain, viii. 345.\n\nMy longing bred of love with mine unease for ever grows, vii.\n\n211.\n\nMy Lord hath servants fain of piety, v. 277.\n\nMy lord, this be the Sun, the Moon thou hadst before, vii. 143.\n\nMy lord, this full moon takes in Heaven of thee new birth, vii.\n\n143.\n\nMy love a meeting promised me and kept it faithfully, iii. 195.\n\nMy loved one\u2019s name in cheerless solitude aye cheereth me, v. 59.\n\nMy lover came in at the close of night, iv. 124.\n\nMy lover came to me one night, iv. 252.\n\nMy mind\u2019s withdrawn from Zaynab and Nawar, iii. 239.\n\nMy patience failed me when my lover went, viii. 259.\n\nMy patience fails me and grows anxiety, viii. 14.\n\nMy prickle is big and the little one said, iii. 302.\n\nMy Sal\u00e1m to the Fawn in the garments concealed, iv. 50.\n\nMy sin to thee is great, iv. 109.\n\nMy sister said, as saw she how I stood, iii. 109.\n\nMy sleeplessness would show I love to bide on wake, iii. 195.\n\nMy soul and my folk I engage for the youth, vii. 111.\n\nMy soul for loss of lover sped I sight, viii. 67.\n\nMy soul be sacrifice for one, whose going, iii. 292.\n\nMy soul thy sacrifice! I chose thee out, iii. 303.\n\nMy soul to him who smiled back my salute, iii. 168.\n\nMy tale, indeed, is tale unlief, iv. 265.\n\nMy tears thus flowing rival with my wine, iii. 169.\n\nMy tribe have slain that brother mine, Umaym, iv. 110.\n\nMy wish, mine illness, mine unease! by Allah, own, viii. 68.\n\nMy wrongs hide I, withal they show to sight, viii. 260.\n\nMy yearning for thee though long is fresh, iv. 211.\n\n\nNaught came to salute me in sleep save his shade, vii. 111.\n\nNaught garred me weep save where and when of severance spake he,\n\nviii. 63.\n\nNears my parting fro, my love, nigher draws the severance-day,\n\nviii. 308.\n\nNeed drives a man into devious roads, ii. 14.\n\nNeeds must I bear the term by Fate decreed, ii. 41.\n\nNe\u2019er cease thy gate be Ka\u2019abah to mankind, iv. 148.\n\nNe\u2019er dawn the severance-day on any wise, viii. 49.\n\nNe\u2019er incline thee to part, ii. 105.\n\nNe\u2019er was a man with beard grown over. long, viii. 298.\n\nNews my wife wots is not locked in a box! i. 311.\n\nNews of my love fill all the land, I swear, iii. 287.\n\nNo breeze of Union to the lover blows, viii. 239.\n\nNo! I declare by Him to whom all bow, v. 152.\n\nNo longer beguile me, iii. 137.\n\nNo ring-dove moans from home on branch in morning light, ii. 152.\n\nNone but the good a secret keep, And good men keep it unrevealed,\n\ni. 87.\n\nNone but the men of worth a secret keep, iii. 289.\n\nNone keepeth a secret but a faithful person, iv. 233.\n\nNone other charms but shine shall greet mine eyes, i. 156.\n\nNone wotteth best joyance but generous youth v. 67.\n\nNot with his must I\u2019m drunk, but verily, v. 158.\n\nNow an, by Allah, unto man were fully known, iii. 128.\n\nNow, an of woman ask ye, I reply, iii. 214.\n\nNow blame him not; for blame brings only vice and pain, ii. 297.\n\nNow, by my life, brown hue hath point of comeliness, iv. 258.\n\nNow, by thy life, and wert thou just my life thou hadst not\n\nta\u2019en, i. 182.\n\nNow, by your love! your love I\u2019ll ne\u2019er forget, viii, 315.\n\nNow I indeed will hide desire and all repine, v. 267.\n\nNow is my dread to incur reproaches which. 59.\n\nNow love hast banished all that bred delight, iii. 259.\n\nNow with their says and said no more vex me the chiding race, iv.\n\n207.\n\n\nO adornment of beauties to thee write I vii. 176.\n\nO beauty\u2019s Union! love for thee\u2019s my creed, iii. 303.\n\nO best of race to whom gave Haww\u00e1 boon of birth, v. 139.\n\nO bibber of liquor, art not ashamed v. 224.\n\nO breeze that blowest from the land Irak viii. 103.\n\nO child of Adam let not hope make mock and flyte at thee vi. 116\n\nO culver of the copse, with salams I greet, v. 49.\n\nO day of joys to either lover fain! v. 63.\n\nO dwelling of my friends, say is there no return, viii. 319.\n\nO fair ones forth ye cast my faithful love, ix. 300.\n\nO fertile root and noble growth of trunk, ii. 43.\n\nO fisherman no care hast thou to fear, v. 51.\n\nO flier from thy home when foes affright! v. 290.\n\nO friends of me one favour more I pray v. 125.\n\nO glad news bearer well come! ii. 326.\n\nO hail to him whose locks his cheeks o\u2019er shade, x. 58.\n\nO Hayat al-Nufuis be gen\u2019rous and incline vii. 217.\n\nO heart, an lover false thee, shun the parting bane, viii. 94.\n\nO heart! be not thy love confined to one, iii. 232.\n\nO hope of me! pursue me not with rigour and disdain, iii. 28.\n\nO joy of Hell and Heaven! whose tormentry, iii. 19.\n\nO Keener, O sweetheart, thou fallest not short, i. 311.\n\nO Kings of beauty, grace to prisoner ta\u2019en, viii. 96.\n\nO Lord, by the Five Shaykhs, I pray deiiver me, vii. 226.\n\nO Lord, how many a grief from me hast driven, v. 270.\n\nO Lord, my foes are fain to slay me in despight, viii. 117.\n\nO Lords of me, who fared but whom my heart e\u2019er followeth, iv 239\n\nO Love, thou\u2019rt instant in thy cruellest guise, iv. 204.\n\nO lover thou bringest to thought a tide, v. 50.\n\nO Maryam of beauty return for these eyne, viii. 321.\n\nO Miriam thy chiding I pray, forego, ix. 8.\n\nO moon for ever set this earth below, iii. 323.\n\nO Moslem! thou whose guide is Alcor\u00e1n iv. 173.\n\nO most noble of men in this time and stound, iv. 20.\n\nO my censor who wakest amorn to see viii. 343.\n\nO my friend, an I rendered my life, my sprite, ix. 214.\n\nO my friend! reft of rest no repose I command, ii. 35.\n\nO my friends, have ye seen or have ye heard vi. 174.\n\nO my heart\u2019s desire, grows my misery, vii. 248.\n\nO my Lord, well I weet thy puissant hand, vi. 97.\n\nO Night of Union, Time\u2019s virginal prize viii. 328.\n\nO my lords, shall he to your minds occur ix. 299.\n\nO Night here I stay! I want no morning light, iv. 144.\n\nO passing Fair I have none else but thee, vii. 365.\n\nO pearl-set mouth of friend, iv. 231.\n\nO pearly mouth of friend, who set those pretty pearls in line,\n\niv. 231.\n\nO Rose, thou rare of charms that dost contain, viii. 275.\n\nO sire, be not deceived by worldly joys, v. 114.\n\nO son of mine uncle! same sorrow I bear, iii. 61.\n\nO spare me, thou Ghazban, indeed enow for me, ii. 126.\n\nO Spring-camp have ruth on mine overthrowing, viii. 240.\n\nO thou Badi\u2019a \u2019l-Jam\u00e1l, show thou some clemency, vii. 368.\n\nO thou of generous seed and true nobility, vi. 252.\n\nO thou sheeniest Sun who m night dost shine, viii. 215.\n\nO Thou the One, whose grace cloth all the world embrace, v. 272.\n\nO thou tomb! O thou tomb! be his horrors set in blight? i. 76.\n\nO thou to whom sad trembling wights in fear complain! iii. 317.\n\nO thou who barest leg-calf better to suggest, ii. 327.\n\nO thou who claimest to be prey of love and ecstasy, vii. 220.\n\nO thou who deignest come at sorest sync, iii. 78.\n\nO thou who dost comprise all Beauty\u2019s boons! vii. 107.\n\nO thou who dyest hoariness with black, viii. 295.\n\nO thou who fearest Fate, i. 56.\n\nO thou who for thy wakeful nights wouldst claim my love to boon,\n\niii. 26.\n\nO thou who givest to royal state sweet savour, ii. 3.\n\nO thou who gladdenest man by speech and rarest quality, ix. 322.\n\nO thou who seekest innocence to \u2019guile, iii. 137.\n\nO thou who seekest parting, safely fare! ii. 319.\n\nO thou who seekest separation, act leisurely, iv. 200.\n\nO thou who seekest severance, i. 118.\n\nO thou who shamest sun in morning sheen, viii. 35.\n\nO thou who shunnest him thy love misled! viii. 259.\n\nO thou who wooest Severance, easy fare! iii. 278.\n\nO thou who woo\u2019st a world unworthy learn, iii. 319.\n\nO thou whose boons to me are more than one, iii. 317.\n\nO thou whose favours have been out of compt, iii. 137.\n\nO thou whose forehead, like the radiant East, i. 210.\n\nO to whom I gave soul which thou torturest, iv. 19.\n\nO to whom now of my desire complaining sore shall I, v. 44.\n\nO toiler through the glooms of night in peril and in pain, i. 38.\n\nO turtle dove, like me art thou distraught? v. 47.\n\nO waftings of musk from the Babel-land! ix. 195.\n\nO who didst win my love in other date, v. 63.\n\nO who hast quitted these abodes and faredst fief and light, viii.\n\n59.\n\nO who passest this doorway, by Allah, see, viii. 236.\n\nO who praisest Time with the fairest appraise ix. 296.\n\nO who shamest the Moon and the sunny glow, vii. 248.\n\nO who quest Union, ne\u2019er hope such delight, viii. 257.\n\nO whose heart by our beauty is captive ta\u2019en, v. 36.\n\nO Wish of wistful men, for Thee I yearn, v. 269.\n\nO ye that can aid me, a wretched lover, ii. 30.\n\nO ye who fled and left my heart in pain low li\u2019en, iii. 285.\n\nO ye who with my vitals fled, have rush, viii. 258.\n\nO you whose mole on cheek enthroned recalls, i. 251.\n\nO Zephyr of Morn, an thou pass where the dear ones dwell, viii.\n\n120.\n\nO Zephyr of Najd, when from Najd thou blow, vii. 115.\n\nOf dust was I created, and man did I become, v. 237.\n\nOf evil thing the folk suspect us twain, iii. 305.\n\nOf my sight I am jealous for thee, of me, ix. 248.\n\nOf Time and what befel me I complain, viii. 219.\n\nOf wit and wisdom is Maym\u00fanah bare, i. 57.\n\nOft hath a tender bough made lute for maid, v. 244.\n\nOft hunchback added to his bunchy back, viii. 297.\n\nOft times mischance shall straiten noble breast, viii. 117.\n\nOft when thy case shows knotty and tangled skein, vi. 71.\n\nOh a valiant race are the sons of Nu\u2019uman, iii. 80.\n\nOh soul of me, an thou accept my rede, ii. 210.\n\nOh ye gone from the gaze of these ridded eyne, ii. 139.\n\nOld hag, of high degree in filthy life, v. 96.\n\nOn earth\u2019s surface we lived in rare ease and joy, vii. 123.\n\nOn her fair bosom caskets twain I scanned, i. 156.\n\nOn me and with me bides thy volunty, viii. 129.\n\nOn Sun and Moon of palace cast thy sight, i. 85.\n\nOn the brow of the World is a writ, an thereon thou look, ix. 297\n\nOn the fifth day at even-tide they went away from me, ii. 10\n\nOn the fifth day I quitted all my friends for evermore, ii. 10\n\nOn the glancing racer outracing glance, ii. 273.\n\nOn the shaded woody island His showers Allah deign, x. 40.\n\nOn these which once were chicks, iv. 235.\n\nOne, I wish him in belt a thousand horns, v. 129.\n\nOne craved my love and I gave all he craved of me, iii. 210.\n\nOne wrote upon her cheek with musk, his name was Ja\u2019afar highs,\n\niv. 292.\n\nOpen the door! the leach now draweth near, v. 284.\n\nOppression ambusheth in sprite of man, ix. 343.\n\nOur aim is only converse to enjoy, iv. 54.\n\nOur Fort is Tor, and flames the fire of fight, ii. 242.\n\nOur life to thee, O cup-boy Beauty-dight! iii. 169.\n\nOur trysting-time is all too short, iii. 167.\n\n\nPardon my fault, for tis the wont, i. 126.\n\nPardon the sinful ways I did pursue, ii. 38.\n\nPart not from one whose wont is not to part from you, iii. 295\n\nParting ran up to part from lover twain iii. 209.\n\nPass round the cup to the old and the young man, too, viii. 278.\n\nPass o\u2019er my fault, for \u2019tis the wise man\u2019s wont, viii. 327.\n\nPatience hath fled, but passion fareth not v. 358.\n\nPatience with sweet and with bitter Fate! viii. 146.\n\nPatient I seemed, yet Patience shown by me, vii. 96.\n\nPatient, O Allah! to Thy destiny I bow iii. 328.\n\nPause ye and see his sorry state since when ye fain withdrew,\n\nviii. 66.\n\nPeace be to her who visits me in sleeping phantasy, viii. 241.\n\nPeace be to you from lover\u2019s wasted love vii. 368.\n\nPeace be with you, sans you naught compensateth me, viii. 320.\n\nPerfect were lover\u2019s qualities in him was brought amorn, viii.\n\n255.\n\nPink cheeks and eyes enpupil\u2019d black have dealt me sore despight,\n\nviii. 69.\n\nPleaseth me more the fig than every fruit viii. 269.\n\nPleaseth me yon Haz\u00e1r of mocking strain v. 48.\n\nPleasure and health, good cheer, good appetite, ii. 102.\n\nPly me and also my mate be plied, viii. 203.\n\nPoverty dims the sheen of man whate\u2019er his wealth has been, i.\n\n272\n\nPray\u2019ee grant me some words from your lips, belike, iii. 274.\n\nPray, tell me what hath Fate to do betwixt us twain? v. 128.\n\nPreserve thy hoary hairs from soil and stain, iv. 43.\n\nProve how love can degrade, v. 134.\n\n\nQuince every taste conjoins, in her are found, i. 158.\n\nQuoth I to a comrade one day, viii. 289.\n\nQuoth our Imam Abu Nowas, who was, v. 157.\n\nQuoth she (for I to lie with her forbare), iii. 303.\n\nQuoth she, \u201cI see thee dye thy hoariness,\u201d iv. 194.\n\nQuoth she to me,\u2014and sore enraged, viii. 293.\n\nQuoth she to me\u2014I see thou dy\u2019st thy hoariness, viii. 295.\n\nQuoth they and I had trained my taste thereto, viii. 269.\n\nQuoth they, Black letters on his cheek are writ! iv. 196.\n\nQuoth they, Maybe that Patience lend thee ease! iii. 178.\n\nQuoth they, Thou rav\u2019st on him thou lov\u2019st, iii. 258.\n\nQuoth they, \u201cThou\u2019rt surely raving mad for her thou lov\u2019st,\u201d viii.\n\n326.\n\n\nRacked is my heart by parting fro my friends, i. 150.\n\nRain showers of torrent tears, O Eyne, and see, viii. 250.\n\nRebel against women and so shalt thou serve Allah the more, iii.\n\n214.\n\nRed fruits that fill the hand, and shine with sheen, viii. 271.\n\nRely not on women: Trust not to their hearts, i. 13.\n\nReserve is a jewel, Silence safety is, i. 208.\n\nRestore my heart as \u2019twas within my breast, viii. 37.\n\nRight near at hand, Umaymah mine! v. 75.\n\nRobe thee, O House, in richest raiment Time, viii. 206.\n\nRoll up thy days and they shall easy roll, iv. 220.\n\nRosy red Wady hot with summer glow, ix. 6.\n\nRound with big and little, the bowl and cup, ii. 29.\n\n\nSaid I to slim-waist who the wine engraced, viii. 307.\n\nSalam from graces treasured by my Lord, iii. 273.\n\nSalams fro\u2019 me to friends in every stead, iii. 256.\n\nSay, canst not come to us one momentling, iv. 43.\n\nSay, cloth heart of my fair incline to him, v. 127.\n\nSay him who careless sleeps what while the shaft of Fortune\n\nflies, i. 68.\n\nSay me, on Allah\u2019s path has death not dealt to me, iv. 247.\n\nSay me, will Union after parting e\u2019er return to be, viii. 320.\n\nSay then to skin \u201cBe soft,\u201d to face \u201cBe fair,\u201d i. 252.\n\nSay thou to the she-gazelle, who\u2019s no gazelle, v. 130.\n\nSay to angry lover who turns away, v. 131\n\nSay to the charmer in the dove-hued veil, i. 280.\n\nSay to the fair in the wroughten veil, viii. 291\n\nSay to the pretty one in veil of blue, iv. 264.\n\nSay what shall solace one who hath nor home nor stable stead,\n\nii. 124.\n\nSay, will to me and you the Ruthful union show, viii. 323.\n\nScented with sandal and musk, right proudly cloth she go, v. 192.\n\nSeeing thy looks wots she what thou desir\u2019st, v. 226.\n\nSeest not how the hosts of the Rose display, viii. 276.\n\nSeest not that Almond plucked by hand, viii. 270.\n\nSeest not that musk, the nut-brown musk, e\u2019er claims the highest\n\nprice, iv. 253.\n\nSeest not that pearls are prized for milky hue, iv. 250.\n\nSeest not that rosery where Rose a flowering displays, viii. 275.\n\nSeest not the bazar with its fruit in rows, iii. 302.\n\nSeest not the Lemon when it taketh form, viii. 272.\n\nSeest not we want for joy four things all told, i. 86.\n\nSemblance of full-moon Heaven bore, v. 192.\n\nSeverance-grief nighmost, Union done to death, iv. 223.\n\nShall I be consoled when Love hath mastered the secret of me,\n\nviii. 261.\n\nShall man experience-lectured ever care, vii. 144.\n\nShall the beautiful hue of the Basil fail, i. 19.\n\nShall the world oppress me when thou art in\u2019s, ii. 18.\n\nShall we e\u2019er be united after severance tide, viii. 322.\n\nShamed is the bough of Ban by pace of her, viii. 223.\n\nShe bade me farewell on our parting day, ii. 35.\n\nShe beamed on my sight with a wondrous glance, ii. 87.\n\nShe came apparelled in an azure vest, i. 218.\n\nShe came apparelled in a vest of blue, viii. 280.\n\nShe came out to gaze on the bridal at ease, v. 149.\n\nShe came thick veiled, and cried I, O display, viii. 280.\n\nShe comes apparelled in an azure vest x. 58.\n\nShe comes like fullest moon on happy night, i. 218; x. 59.\n\nShe cried while played in her side Desire ix. 197.\n\nShe dispread the locks from her head one night, iii. 226.\n\nShe drew near whenas death was departing us, v. 71.\n\nShe gives her woman\u2019s hand a force that fails the hand of me,\n\niii. 176\n\nShe hath eyes whose babes wi\u2019 their fingers sign, viii. 166.\n\nShe hath those hips conjoined by thread of waist, iii. 226.\n\nShe hath wrists which, did her bangles not contain, iii. 226.\n\nShe is a sun which towereth high asky iii. 163.\n\nShe joineth charms were never seen conjoined in mortal dress,\n\nvii. 104.\n\nShe lords it o\u2019er our hearts in grass-green gown, ii. 318.\n\nShe prayeth; the Lord of grace her prayer obeyed, v. 273.\n\nShe proffered me a tender coynte, iii. 304.\n\nShe rose like the morn as she shone through the night, i. 11.\n\nShe saith sore hurt in sense the most acute, iii. 303.\n\nShe shineth forth a moon, and bends a willow-wand, iv. 50.\n\nShe shone out in the garden in garments all of green, v. 346.\n\nShe shot my heart with shaft, then turned on heel, vii. 141.\n\nShe sits it in lap like a mother fond, ix. 191.\n\nShe \u2019spied the moon of Heaven reminding me, iv. 51.\n\nShe split my casque of courage with eye-swords that sorely\n\nsmite, iii. 179.\n\nShe spread three tresses of unplaited hair iv. 51.\n\nShe wears a pair of ringlets long let down, v. 240.\n\nShe who my all of love by love of her hath won, viii. 254.\n\nShoulder thy tray and go straight to thy goal, i. 278.\n\nShowed me Sir Such-an-one a sight, and what a sight! iv. 193.\n\nSilent I woned and never owned my love v. 151.\n\nSilky her skin and silk that zon\u00e8d waist iii. 163.\n\nSince my loper-friend in my hand hath given, iv. 20.\n\nSince none will lend my love a helping hand, vii. 225.\n\nSince our Imam came forth from medicine, v. 154.\n\nSleep fled me, by my side wake ever shows, viii. 68.\n\nSlept in mine arms full moon of brightest blee, x. 39.\n\nSlim-waist and boyish wits delight, v. 161.\n\nSlim-waisted craved wine from her companeer, viii. 307.\n\nSlim-waisted loveling, from his hair and brow, viii. 299.\n\nSlim-waisted loveling, jetty hair encrowned, i. 116.\n\nSlim-waisted one whose looks with down of cheek, v. 158.\n\nSlim-waisted one, whose taste is sweetest sweet, v. 241.\n\nSojourn of stranger, in whatever land, vii. 175.\n\nSought me this heart\u2019s dear love at gloom of night, vii. 253.\n\nSource of mine evils, truly, she alone\u2019s, iii. 165.\n\nSow kindness seed in the unfittest stead iii. 136.\n\nStand by and see the derring-do which I to-day will show, iii.\n\n107\n\nStand by the ruined home and ask of us, iii. 328.\n\nStand thou and hear what fell to me, viii. 228.\n\nStand thou by the homes and hail the lords of the ruined stead,\n\nii. 181.\n\nStay! grant one parting look before we part, ii. 15.\n\nSteer ye your steps to none but me, v. 65.\n\nStill cleaves to this homestead mine ecstasy, viii. 243.\n\nStint ye this blame viii. 254.\n\nStraitened bosom; reveries dispread, iii. 182.\n\nStrange is my story, passing prodigy, iv. 139\n\nStrange is the charm which dights her brows like Luna\u2019s disk that\n\nshine, ii. 3.\n\nStrive he to cure his case, to hide the truth, ii. 320.\n\nSuch is the world, so bear a patient heart, i. 183.\n\nSuffer mine eye-babes weep lost of love and tears express, viii.\n\n112.\n\nSuffice thee death such marvels can enhance, iii. 56.\n\nSun riseth sheen from her brilliant brow, vii. 246.\n\nSweetest of nights the world can show to me, ii. 318.\n\nSweetheart! How long must I await by so long suffering tried? ii.\n\n178.\n\nSweetly discourses she on Persian string, viii. 166.\n\n\nTake all things easy; for all worldly things, iv. 220.\n\nTake thy life and fly whenas evils threat; let the ruined house\n\ntell its owner\u2019s fate, i. 109.\n\nTake, O my lord to thee the Rose, viii. 275.\n\nTake patience which breeds good if patience thou can learn, iv.\n\n221.\n\nTake warning, O proud, iv. 118.\n\nTear-drops have chafed mine eyelids and rail down in wondrous\n\nwise, v. 53.\n\nTell her who turneth from our love to work it injury sore, i.\n\n181.\n\nTell whoso hath sorrow grief never shall last, i. 15.\n\nThat cheek-mole\u2019s spot they evened with a grain, i. 251.\n\nThat jetty hair, that glossy brow, i. 203.\n\nThat night th\u2019 astrologer a scheme of planets drew, i. 167.\n\nThat pair in image quits me not one single hour, ii. 173.\n\nThat rarest beauty ever bides my foe, vii. 366.\n\nThat sprouting hair upon his face took wreak, v. 161.\n\nThe birds took flight at eve and winged their way, viii. 34.\n\nThe blear-eyed scapes the pits, i. 265.\n\nThe boy like his father shall surely show, i. 310.\n\nThe breeze o\u2019 morn blows uswards from her trace, viii. 206.\n\nThe bushes of golden hued rose excite, viii. 276.\n\nThe Bulbul\u2019s note, whenas dawn is nigh, v. 48.\n\nThe caravan-chief calleth loud o\u2019 night, viii. 239.\n\nThe chambers were like a bee-hive well stocked, ix. 292.\n\nThe coming unto thee is blest, viii. 167.\n\nThe company left with my love by night, ix. 27.\n\nThe Compassionate show no ruth to the tomb where his bones shall\n\nlie, x. 47.\n\nThe courser chargeth on battling foe, iii. 83.\n\nThe day of my delight is the day when you draw near, i. 75.\n\nThe day of parting cut my heart in twain, iii. 124.\n\nThe fawn-Glee one a meeting promised me, iv. 195.\n\nThe fawn of a maid hent her lute in hand, ii. 34.\n\nThe feet of sturdy miscreants went trampling heavy tread, x. 38.\n\nThe first in rank to kiss the ground shall deign, i. 250.\n\nThe fragrance of musk from the breasts of the fair, viii. 209.\n\nThe full moon groweth perfect once a month, vii. 271.\n\nThe glasses are heavy when empty brought, x. 40.\n\nThe hapless lover\u2019s heart is of his wooing weary grown, iv. 144.\n\nThe hearts of lovers have eyes I ken, iv. 238.\n\nThe hue of dusty motes is hers, iv. 257.\n\nThe house, sweetheart, is now no home to me, v. 381.\n\nThe jujube tree each day, viii. 271.\n\nThe Kings who fared before us showed, iii. 318.\n\nThe land of ramping moon is bare and drear, viii. 126.\n\nThe least of him is the being free, v. 156.\n\nThe life of the bath is the joy of man\u2019s life, iii. 19.\n\nThe like of whatso feelest thou we feel, vii. 141.\n\nThe longing of a Bedouin maid, whose folks are far away, iii.\n\n172.\n\nThe longing of an Arab lass forlorn of kith and kin, ii. 306.\n\nThe Lord, empty House! to thee peace decree, viii. 238.\n\nThe loved ones left thee in middle night, v. 150.\n\nThe lover is drunken with love of friend, v. 39.\n\nThe lover\u2019s heart for his beloved must meet, ii. 62.\n\nThe lover\u2019s heart is like to break in twain ii. 63.\n\nThe mead is bright with what is on\u2019t ii. 86.,\n\nThe messenger who kept our commerce hid, iii. 189.\n\nThe Moon o\u2019 the Time shows unveiled light, ix. 287.\n\nThe Nadd is my wine scented powder, my bread, viii. 209.\n\nThe name of what crave me distraught, viii. 93.\n\nThe Nile-flood this day is the gain you own, i. 290.\n\nThe penis smooth and round was made with anus best to match it,\n\niii. 303.\n\nThe phantom of Soada came by night to wake me, viii. 337.\n\nThe poor man fares by everything opposed, ix. 291.\n\nThe Prophet saw whatever eyes could see v. 287.\n\nThe return of the friend is the best of all boons, ix. 287.\n\nThe Rose in highest stead I rate, viii. 274\n\nThe signs that here their mighty works portray, vi. 90.\n\nThe slanderers said There is hair upon his cheeks, v. 157.\n\nThe slippers that carry these fair young feet, viii. 320.\n\nThe smack of parting \u2019s myrrh to me, ii. 101.\n\nThe solace of lovers is naught but far, viii.\n\nThe spring of the down on cheeks right clearly shows, v. 190.\n\nThe stream \u2019s a cheek by sunlight rosy dyed, ii. 240.\n\nThe streamlet swings by branchy wood and aye, viii. 267.\n\nThe sun of beauty she to all appears, x. 59.\n\nThe sun of beauty she to sight appears, i. 218.\n\nThe sun yellowed not in the murk gloom lien, viii. 285.\n\nThe sword, the sworder and the bloodskin waiting me I sight, ii.\n\n42.\n\nThe tears of these eyes find easy release v. 127.\n\nThe tears run down his cheeks in double row, iii. 169.\n\n\u201cThe time of parting\u201d quoth they \u201cdraweth nigh,\u201d v. 280.\n\nThe tongue of love from heart bespeaks my sprite, iv. 261.\n\nThe tongue of Love within my vitals speaketh, viii. 319.\n\nThe toothstick love I not; for when I say,\n\nThe road is lonesome; grow my grief and need, m. 13.\n\nThe weaver-wight wrote with gold-ore bright, viii. 210.\n\nThe whiskers write upon his cheek with ambergris on pearl, vii.\n\n277\n\nThe wide plain is narrowed before these eyes, viii. 28.\n\nThe wise have said that the white of hair, viii. 294.\n\nThe world hath shot me with its sorrow till, vii. 340.\n\nThe world sware that for ever \u2019twould gar me grieve, viii. 243.\n\nThe world tears man to shreds, so be thou not, ix. 295.\n\nThe world tricks I admire betwixt me and her, ix. 242.\n\nThe world\u2019s best joys long be thy lot, my lord, i. 203.\n\nThe zephyr breatheth o\u2019er its branches, like, viii. 267.\n\nTheir image bides with me, ne\u2019er quits me, ne\u2019er shall fly, viii.\n\n66.\n\nTheir tracts I see, and pine with pain and pang, i. 151.\n\nThere be no writer who from death shall fleet, i. 128.\n\nThere be rulers who have ruled with a foul tyrannic sway, i. 60.\n\nThere remaineth not aught save a fluttering breath, viii. 124.\n\nThere remains to him naught save a flitting breath, vii. 119.\n\nThey blamed me for causing my tears to well, ix. 29.\n\nThey bore him bier\u2019d and all who followed wept, ii. 281.\n\nThey find me fault with her where I default ne\u2019er find, v. 80.\n\nThey have cruelly ta\u2019en me from him my beloved, v. 51.\n\nThey\u2019re gone who when thou stoodest at their door, iv. 200.\n\nThey ruled awhile and theirs was harsh tyrannic rule, iv. 220.\n\nThey said, Thou revest upon the person thou lovest, iv. 205.\n\nThey say me, \u201cThou shinest a light to mankind,\u201d i. 187.\n\nThey shine fullest moons, unveil crescent bright, viii. 304.\n\nThey talked of three beauties whose converse was quite, vii. 112.\n\nThine image ever companies my sprite, iii. 259.\n\nThine image in these eyne, a-lip thy name, iii. 179.\n\nThink not from her, of whom thou art enamoured, viii. 216.\n\nThinkest thou thyself all prosperous, in days which prosp\u2019rous\n\nbe, viii. 309.\n\nThis be his recompense who will, ix. 17.\n\nThis day oppressor and oppressed meet, v. 258.\n\nThis garden and this lake in truth, viii. 207.\n\nThis house, my lady, since you left is now a home no more, i.\n\n211.\n\nThis messenger shall give my news to thee, iii. 181.\n\nThis is a thing wherein destruction lies, i. 118.\n\nThis is she I will never forget till I die, viii. 304.\n\nThis is thy friend perplexed for pain and pine, iv. 279.\n\nThis one, whom hunger plagues, and rags enfold, vii. 129.\n\nTho\u2019 \u2019tis thy wont to hide thy love perforce, iii. 65.\n\nThou art the cause that castest men in ban and bane, viii. 149.\n\nThou camest and green grew the hills anew, iii. 18.\n\nThou deemedst well of Time when days went well, ii. 12; iii. 253.\n\nThou hast a reed of rede to every land, i. 128.\n\nThou hast failed who would sink me in ruin-sea, iii. 108.\n\nThou hast granted more favours than ever I crave, ii. 32.\n\nThou hast restored my wealth, sans greed and ere, iv. 111.\n\nThou hast some art the hearts of men to clip, i. 241.\n\nThou hast won my heart by cheek and eye of thee, viii. 256.\n\nThou liest, O foulest of Satans, thou art, iii. 108.\n\nThou liest when speaking of \u201cbenefits,\u201d while, iii. 108.\n\nThou madest Beauty to spoil man\u2019s sprite, ix. 249.\n\nThou madest fair thy thought of Fate, viii. 130.\n\nThou pacest the palace a marvel-sight, i. 176.\n\nThou present, in the Heaven of Heavens I dwell, iii. 268.\n\nThou seekest my death; naught else thy will can satisfy? ii. 103.\n\nThou west all taken up with love of other man, not me, i. 182.\n\nThou west create of dust and cam\u2019st to life, iv. 190.\n\nThou west invested (woe to thee!) with rule for thee unfit, vii.\n\n127.\n\nThough amorn I may awake with all happiness in hand, i. 75.\n\nThough now thou jeer, O Hind, how many a night, vii. 98.\n\nThree coats yon freshest form endue, viii. 270.\n\nThree lovely girls hold my bridle-rein, ix. 243.\n\nThree matters hinder her from visiting us in fear, iii. 231.\n\nThree things for ever hinder her to visit us, viii. 279.\n\nThrone you on highmost stead, heart, ears and sight, viii. 258.\n\nThy breast thou baredst sending back the gift, v. 153.\n\nThy case commit to a Heavenly Lord and thou shalt safety see,\n\nviii. 151.\n\nThy folly drives thee on though long I chid, iii. 29.\n\nThy note came: long lost fingers wrote that note, iv. 14.\n\nThy phantom bid thou fleet and fly, vii. 108.\n\nThy presence bringeth us a grace, i. 175.\n\nThy shape with willow branch I dare compare, iv. 255.\n\nThy shape\u2019s temptation, eyes as Houri\u2019s fain, viii. 47.\n\nThy sight hath never seen a fairer sight, ii. 292.\n\nThy writ, O Masrur, stirred my sprite to pine, viii. 245.\n\nTime falsed our union and divided who were one in sway, x. 26.\n\nTime gives me tremble, Ah, how sore the baulk! i. 144.\n\nTime has recorded gifts she gave the great, i. 128.\n\nTime hath for his wont to upraise and debase, ii. 143\n\nTime hath shattered all my frame, ii. 4.\n\nTime sware my life should fare in woeful waste, ii. 186.\n\n\u2019Tis as if wine and he who bears the bowl, x. 38.\n\n\u2019Tis as the Figs with clear white skins outthrown, viii. 268.\n\n\u2019Tis dark: my transport and unease now gather might and main, v.\n\n45.\n\n\u2019Tis I am the stranger, visited by none, v. 116.\n\n\u2019Tis naught but this! When a-sudden I see her, ix. 235.\n\n\u2019Tis not at every time and tide unstable, iv. 188.\n\n\u2019Tis thou hast trodden coyness-path not I, iii. 332.\n\nTo all who unknow my love for the May, viii. 332.\n\nTo Allah will I make my moan of travail and of woe, iii. 106.\n\nTo Allah\u2019s charge I leave that moon-like beauty in your tents,\n\niv. 145.\n\nTo even her with greeny bough were vain, i. 156.\n\nTo grief leave a heart that to love ne\u2019er ceased, viii. 215.\n\nTo him I spake of coupling but he said to me, iii. 301.\n\nTo him when the wine cup is near I declare, ix. 189.\n\nTo Kar\u00edm, the cream of men thou gayest me, ii. 35.\n\nTo kith and kin bear thou sad tidings of our plight, iii. 111.\n\nTo me restore my dear, v. 55.\n\nTo our beloveds we moaned our length of night, iv. 106.\n\nTo Rose quoth I, What gars thy thorns to be put forth, viii. 276.\n\nTo severance you doom my love and all unmoved remain, i. 181.\n\nTo slay my foes is chiefest bliss I wist, ii. 239.\n\nTo th\u2019 All-wise Subtle One trust worldly things, i. 56.\n\nTo Thee be praise, O Thou who showest unremitting grace, viii.\n\n183.\n\no thee come I forth with my heart aflame, iii. 108.\n\nTo win our favours still thy hopes are bent, vii. 224.\n\nTold us, ascribing to his Shaykhs, our Shaykh, iv. 47.\n\nTravel! and thou shalt find new friends for old ones left behind,\n\ni. 197\n\nTroubles familiar with my heart are grown and I with them, viii.\n\n117.\n\nTrust not to man when thou hast raised his spleen, iii. 145.\n\nTruth best befits thee albeit truth, i. 298.\n\nTurn thee from grief nor care a jot! i. 56\n\n\u2019Twas as I feared the coming ills discerning, ii. 189.\n\n\u2019Twas by will of her she was create, viii. 291.\n\n\u2019Twas not of love that fared my feet to them, iv. 180.\n\n\u2019Twas not satiety bade me leave the dearling of my soul, i. 181.\n\n\u2019Twixt the close-tied and open-wide no medium Fortune knoweth,\n\nii. 105.\n\n\u2019Twixt me and riding many a noble dame v. 266.\n\nTwo contraries and both concur in opposite charms, iv. 20.\n\nTwo hosts fare fighting thee the livelong day, i. 132.\n\nTwo lovers barred from every joy and bliss, v. 240.\n\nTwo things there are, for which if eyes wept tear on tear, viii.\n\n263.\n\nTwo things there be, an blood-tears thereover, viii. 106.\n\nTwo nests in one, blood flowing easiest wise, v. 239.\n\nTyrannise not, if thou hast the power to do so, iv. 189.\n\n\nUmm Amr\u2019, thy boons Allah repay! v. 118.\n\nUnder my raiment a waste body lies, v. 151.\n\nUnder these domes how many a company, vi. 91.\n\nUnion, this severance ended, shall I see some day? iii. 12.\n\nUnjust it were to bid the world be just i. 237.,\n\nUns al-Wujud dost deem me fancy free, v. 43.\n\nUnto thee, As\u2019ad! I of passion pangs complain, iii. 312.\n\nUnto thy phantom deal behest, vii. 109.\n\nUpsprings from table of his lovely cheek vii. 277.\n\n\nVeiling her cheeks with hair a-morn she comes, i. 218.\n\nVerily women are devils created for us, iii. 322.\n\nVied the full moon for folly with her face, viii. 291.\n\nVirtue in hand of thee hath built a house, iv. 138.\n\nVisit thy lover, spurn what envy told, i. 223.\n\nVoid are the private rooms of treasury, iv. 267.\n\n\nWail for the little partridges on porringer and plate, i. 131.\n\nWands of green chrysolite bare issue which, viii. 275.\n\n\u2019Ware how thou hurtest man with hurt of hearts, ii. 197.\n\n\u2019Ware that truth thou speak, albe sooth when said, x. 23.\n\nWas\u2019t archer shot me, or was\u2019t shine eyes, v. 33.\n\nWatch some tall ship she\u2019ll joy the sight of thee, ii. 20.\n\nWatered steel-blade, the world perfection calls, vii. 173.\n\nWaters of beauty e\u2019er his cheeks flow bright, viii. 299.\n\nWe joy in full Moon who the wine bears round, viii. 227.\n\nWe left not taking leave of thee (when bound to other goal),\n\nviii. 63.\n\nWe lived on earth a life of fair content, v. 71.\n\nWe lived till saw we all the marvels Love can bear, v. 54.\n\nWe\u2019ll drink and Allah pardon sinners all, viii. 277.\n\nWe never heard of wight nor yet espied, viii. 296.\n\nWe reck not, an our life escape from bane, vii. 99.\n\nWe tread the path where Fate hath led, i. 107.\n\nWe trod the steps appointed for us, x. 53.\n\nWe trod the steps that for us were writ, ix. 226.\n\nWe were and were the days enthralled to all our wills, ii. 182.\n\nWe were like willow-boughs in garden shining, vii. 132.\n\nWe wrought them weal, they met our weal with ill, i. 43.\n\nWelcome the Fig! To us it comes, viii. 269.\n\nWell Allah weets that since our severance-day, iii. 8.\n\nWell Allah wots that since my severance from thee, iii. 292.\n\nWell Allah wotteth I am sorely plagued, v. 139.\n\nWell learnt we, since you left, our grief and sorrow to sustain,\n\niii. 63.\n\nWend to that pious prayerful Emir, v. 274.\n\nWere I to dwell on heart-consuming heat, iii. 310.\n\nWere it said to me while the flame is burning within me, vii.\n\n282.\n\nWere not the Murk of gender male, x. 60.\n\nWhat ails the Beauty, she returneth not? v. 137.\n\nWhat ails the Raven that he croaks my lover\u2019s house hard by,\n\nviii. 242.\n\nWhat can the slave do when pursued by Fate, iii. 341.\n\nWhat fair excuse is this my pining plight, v. 52.\n\nWhat I left, I left it not for nobility of soul, vi. 92.\n\nWhat pathway find I my desire to obtain, v. 42.\n\nWhat sayest of one by a sickness caught, v. 164.\n\nWhat sayest thou of him by sickness waste, v. 73.\n\nWhat secret kept I these my tears have told, iii. 285.\n\nWhat\u2019s life to me, unless I see the pearly sheen, iii. 65.\n\nWhat\u2019s this? I pass by tombs, and fondly greet, iii. 46.\n\nWhat time Fate\u2019s tyranny shall oppress thee, i. 119.\n\nWhate\u2019er they say of grief to lovers came, iii. 33.\n\nWhatever needful thing thou undertake, i. 307.\n\nWhatso is not to be no sleight shall bring to pass, ii. 279.\n\nWhatso is not to be shall ne\u2019er become, iii. 162.\n\nWhen a nickname or little name men design, i. 350.\n\nWhen Allah willeth aught befal a man, i. 275.\n\nWhen comes she slays she; and when back she turns, iv. 232.\n\nWhen drew she near to bid adieu with heart unstrung, i. 158.\n\nWhene\u2019er the Lord \u2019gainst any man, viii. 314.\n\nWhen fails my wealth no friend will deign befriend, i. 208, iv.\n\n189.\n\nWhen fortune weighs heavy on some of us iii. 141.\n\nWhen forwards Allah\u2019s aid a man\u2019s intent, x. 53.\n\nWhen God upon a man possessed of reasoning, viii. 21.\n\nWhen he who is asked a favour saith \u201cTo-morrow,\u201d i. 196.\n\nWhen his softly bending shape bid him close to my embrace, iii.\n\n306.\n\nWhen I drew up her shift from the roof of her coynte, ii. 331.\n\nWhen I far-parted patience call and tears vi. 279.\n\nWhen I righted and dayed in Damascus town, i, 233.\n\nWhen I think of my love and our parting smart, i. 250.\n\nWhen I took up her shift and discovered the terrace-roof of her\n\nkaze, viii. 32.\n\nWhen in thy mother\u2019s womb thou west\n\nWhen its birds in the lake make melody vi. 277.\n\nWhen Khalid menaced off to strike my hand, iv. 156.\n\nWhen love and longing and regret are mine, ii. 34.\n\nWhen man keeps honour bright without a stem, iv. 106.\n\nWhen my blamer saw me beside my love, ix. 1.\n\nWhen oped the inkhorn of thy wealth and fame, i. 129.\n\nWhen saw I Pleiad stars his glance escape, iii. 221.\n\nWhen shall be healed of thee this heart that ever bides in woe?\n\nii. 296.\n\nWhen shall disunion and estrangement end? iv. 137.\n\nWhen shall the disappointed heart be healed of severance, iii.\n\n58.\n\nWhen shall the severance-fire be quenched by union, love, with\n\nyou, viii. 62.\n\nWhen she\u2019s incensed thou seest folk lie slain, viii. 165.\n\nWhen straitened is my breast I will of my Creator pray, viii.\n\n149.\n\nWhen the Kings\u2019 King giveth, in reverence pause, x. 35.\n\nWhen the slanderers only to part us cared, iv. 19.\n\nWhen the tyrant enters the lieges land, iii. 120.\n\nWhen the World heaps favours on thee pass on, ii. 13.\n\nWhen they made their camels yellow-white kneel down at dawning\n\ngrey, v. 140.\n\nWhen they to me had brought the leach and surely showed, v. 286.\n\nWhen thou art seized of Evil Fate assume, i. 38.\n\nWhen thou seest parting be patient still, viii. 63.\n\nWhen to sore parting Fate our love shall doom, to distant life by\n\nDestiny decreed, i. 129.\n\nWhen we drank the wine, and it crept its way, x. 37.\n\nWhen we met we complained, i. 249.\n\nWhen will time grant we meet, when shall we be, viii. 86.\n\nWhen wilt thou be wise and love-heat allay, v. 78.\n\nWhenas mine eyes behold her loveliness vii. 244.\n\nWhenas on any land the oppressor cloth alight, iii . 130.\n\nWhere are the Kings earth-peopling where are they? vi. 103.\n\nWhere be the Earth kings who from where they \u2019bode, vi. 105\n\nWhere be the Kings who ruled the Franks of old? vi. 106.\n\nWhere be the men who built and fortified vi. 104.\n\nWhere gone is Bounty since thy hand is turned to clay? ii. 282.\n\nWhere is the man who built the Pyramids? v. 107\n\nWhere is the man who did those labours ply, vi. 105.\n\nWhere is the way to Consolation\u2019s door, viii. 240.\n\nWhere is the wight who peopled in the past, vi. 104.\n\nWhile girl with softly rounded polished cheeks, iv. 249.\n\nWhile slanderers slumber, longsome is my night, iii. 221.\n\nWhile that fair-faced boy abode in the place, ix. 250.\n\nWhile thou\u2019rt my lord whose bounty\u2019s my estate, iv. 2.\n\nWho cloth kindness to men shall be paid again, v. 104.\n\nWho loves not swan-neck and gazelle-like eyes, iii. 34.\n\nWho made all graces all collected He, iv. 111.\n\nWho saith that love at first of free will came, ii. 302.\n\nWho seeketh for pearl in the Deep dives deep, ii. 208.\n\nWho shall save me from love of a lovely gazelle, vii. 282.\n\nWho shall support me in calamities, ii. 40.\n\nWho trusteth secret to another\u2019s hand, i. 87.\n\nWhom I irk let him fly fro\u2019 me fast and faster, viii. 315.\n\nWhoso ne\u2019er tasted of Love\u2019s sweets and bitter-draught, iv. 237.\n\nWhoso shall see the death-day of his foe, ii. 41.\n\nWhoso two dirhams hath, his lips have learnt, iv. 171.\n\nWhy dost thou weep when I depart and thou didst parting claim, v.\n\n295.\n\nWhy not incline me to that show of silky down, iv. 258.\n\nWhy then waste I my time in grief, until, i. 256.\n\nWill Fate with joy of union ever bless our sight, v. 128.\n\nWilt thou be just to others in thy love and do, iv. 264.\n\nWilt turn thy face from heart that\u2019s all shine own, v. 278.\n\nWilt tyrant play with truest friend who thinks of thee each hour,\n\niii. 269.\n\nWine cup and ruby wine high worship claim, x. 41.\n\nWith all my soul I\u2019ll ransom him who came to me in gloom, vii.\n\n253.\n\nWith Allah take I refuge from whatever driveth me, iv. 254.\n\nWith fire they boiled me to loose my tongue, i. 132.\n\nWith heavy back parts, high breasts delicate, ii. 98.\n\nWith thee that pear agree, whose hue amorn, viii. 270.\n\nWith you is my heart-cure a heart that goes, viii. 78.\n\nWither thy right, O smith, which made her bear, viii. 246.\n\nWithin my heart is fire, vii. 127.\n\nWitnesses unto love of thee I\u2019ve four viii. 106.\n\nWoe\u2019s me! why should the blamer gar thee blaming bow? ii. 305.\n\nWomen are Satans made for woe o\u2019 man iii. 318.\n\nWomen for all the chastity they claim, iii. 216.\n\nWomen Satans are, made for woe of man, ix. 282.\n\nWould he come to my bed during sleep \u2019twere delight, vii. 111.\n\nWould Heaven I knew (but many are the shifts of joy and woe), v.\n\n75.\n\nWould Heaven I saw at this hour, iii. 134.\n\nWould Heaven I wot, will ever Time bring our beloveds back again?\n\nviii. 320.\n\nWould Heaven the phantom spared the friend at night, v. 348.\n\nWould I wot for what crime shot and pierced are we, viii. 238.\n\nWould they the lover seek without ado, viii. 281.\n\nWrong not thy neighbour even if thou have power, iii. 136.\n\nYe are the wish, the aim of me, i. 98.\n\nYe promised us and will ye not keep plight? iii. 282.\n\nYea, Allah hath joined the parted twain, ix. 205.\n\nYea, I will laud thee while the ringdove moans, viii. 100.\n\nYellowness, tincturing her tho\u2019 nowise sick or sorry, iv. 259.\n\nYestre\u2019en my love with slaughter menaced me, iii. 27.\n\nYou are my wish, of creatures brightest light, viii. 76.\n\nYou have honoured us visiting this our land, ii. 34.\n\nYou\u2019ve roused my desire and remain at rest, viii. 101.\n\nYou\u2019re far, yet to my heart you\u2019re nearest near, viii. 111.\n\nYour faring on the parting day drew many a tear fro\u2019 me, viii.\n\n61.\n\n\n                          Index III.-B\n\n\n\n\nAlphabetical Table of First Lines\n\n(Metrical Portion) in Arabic.\n\n                   Prepared by Dr. Steingass.\n\n[Index III-B is not included]\n\n\n\n\nINDEX IV.\u2014A.\n\n\n\n\nTABLE OF CONTENTS OF THE UNFINISHED CALCUTTA (1814\u201318) EDITION (FIRST\nTWO HUNDRED NIGHTS ONLY) OF THE ARABIC TEXT OF THE BOOK OF THE THOUSAND\nNIGHTS AND ONE NIGHT.\n\n                                                                           Night\n\nINTRODUCTION\u2014\n\n      a.  The Bull and the Ass\n\n  1.  The Trader and the Jinni                                                 i    [1]\n\n      a.  The First Old Man\u2019s Story                                           ii    [2]\n\n      b.  The Second Old Man\u2019s Story                                          iv    [4]\n\n               (The Third Old Man\u2019s Story is wanting.)\n\n  2.  The Fisherman and the Jinni                                           viii    [8]\n\n      a.  The Physician Duban                                                 xi   [11]\n\n          aa.  The Merchant and the Parrot                                   xiv   [14]\n\n          ab.  The Prince and the Ogress                                      xv   [15]\n\n      b.  The Ensorcelled Youth                                              xxi   [21]\n\n  3.  The Porter and the Three Ladies of Baghdad                          xxviii   [28]\n\n      a.  The First Kalandar\u2019s Tale                                        xxxix   [39]\n\n      b.  The Second Kalandar\u2019s Tale                                        xlii   [42]\n\n          ba.  The Envier and the Envied                                    xlvi   [46]\n\n      c.  The Third Kalandar\u2019s Tale                                         liii   [53]\n\n      d.  The Eldest Lady\u2019s Tale                                            lxiv   [64]\n\n               (The Story of the Portress is wanting.)\n\n  4.  The Three Apples                                                    lxviii   [68]\n\n  5.  Nur al-Din Ali and his Son Badr al-Din Hassan                        lxxii   [72]\n\n  6.  Isaac of Mosul\u2019s Story of Khadijah and the Caliph Al-Maamun           xciv   [94]\n\n  7.  The Hunchback\u2019s Tale                                                    ci  [101]\n\n      a.  The Nazarene Broker\u2019s Story                                        cix  [109]\n\n      b.  The Cook\u2019s Story                                                  cxxi  [121]\n\n          (The Reeve or Comptroller\u2019s Tale in the Bresl., Mac.\n\n               and Bull Edits.)\n\n      c.  The Jewish Physician\u2019s Story                                     cxxix  [124]\n\n      d.  Tale of the Tailor                                              cxxxvi  [136]\n\n      e.  The Barber\u2019s Tale of Himself                                    cxliii  [143]\n\n          ea.  The Barber\u2019s Tale of his First Brother                       cxlv  [145]\n\n          eb.  The Barber\u2019s Tale of his Second Brother                   cxlviii  [148]\n\n          ec.  The Barber\u2019s Tale of his Third Brother                        cli  [151]\n\n          ed.  The Barber\u2019s Tale of his Fourth Brother                      clii  [152]\n\n          ee.  The Barber\u2019s Tale of his Fifth Brother                       cliv  [154]\n\n          ef.  Story of the Barber\u2019s Sixth Brother                        clviii  [158]\n\n  8.  Ali bin Bakkar and Shams Al-Nahar                                   clxiii  [163]\n\n  9.  Nur al-Din Ali and the Damsel Anis al-Jalis                         clxxxi  [181]\n\n 10.  Women\u2019s Craft                                                      cxcv-cc  [195\u2013200]\n\n 11.  Sindbad the Seaman and Hindbad the Hammal\n\n      (In Mac. and Bresl. Edit.; \u201cSindbad the Sailor and Sindbad\n\n           the Hammal,\u201d)\n\n      a.  The First Voyage of Sindbad the Seaman.\n\n      b.  The Second Voyage of Sindbad the Seaman.\n\n      c.  The Third Voyage of Sindbad the Seaman.\n\n      d.  The Fourth Voyage of Sindbad the Seaman.\n\n      e.  The Fifth Voyage of Sindbad the Seaman.\n\n      f.  The Sixth Voyage of Sindbad the Seaman.\n\n      g.  The Seventh Voyage of Sindbad the Seaman.\n\n\n\n\nINDEX IV.\u2014B.\n\nTABLE OF CONTENTS OF THE BRESLAU (TUNIS) EDITION OF THE ARABIC TEXT OF THE BOOK\nOF THE THOUSAND NIGHTS AND ONE NIGHT, FROM MR. PAYNE\u2019S VERSION.\n\n                                                                           Night\nINTRODUCTION.\u2014Story of King Shehriyar and his Brother\n      a.  Story of the Ox and the Ass\n  1.  The Merchant and the Genie                                               i    [1]\n      a.  The First Old Man\u2019s Story                                           iv    [4]\n      b.  The Second Old Man\u2019s Story                                          vi    [6]\n      c.  The Third Old Man\u2019s Story                                         viii    [8]\n  2.  The Fisherman and the Genie                                           viii    [8]\n      a.  Story of the Physician Duban                                        xi   [11]\n          aa.  Story of the Jealous Man and the Parrot[FN#458]               xiv   [14]\n          ab.  Story of the King\u2019s Son and the Ogress                         xv   [15]\n      b.  Story of the Enchanted Youth                                       xxi   [21]\n  3.  The Porter and the Three Ladies of Baghdad                          xxviii   [28]\n      a.  The First Calender\u2019s Story                                      xxxvii   [37]\n      b.  The Second Calender\u2019s Story                                         xl   [40]\n          ba.  The Envier and the Envied                                    xlvi   [46]\n      c.  The Third Calender\u2019s Story                                        liii   [53]\n      d.  The Eldest Lady\u2019s Story                                          lxiii   [63]\n      e.  Story of the Portress                                            lxvii   [67]\n  4.  The Three Apples                                                      lxix   [69]\n  5.  Noureddin Ali of Cairo and his son Bedreddin Hassan                  lxxii   [72]\n  6.  Story of the Hunchback                                                 cii  [102]\n      a.  The Christian Broker\u2019s Story                                      cvii  [107]\n      b.  The Controller\u2019s Story                                            cxix  [119]\n      c.  The Jewish Physician\u2019s Story                                     cxxix  [129]\n      d.  The Tailor\u2019s Story                                             cxxxvii  [137]\n      e.  The Barber\u2019s Story                                               cxlix  [149]\n          ea.  Story of the Barber\u2019s First Brother                            cl  [150]\n          eb.  Story of the Barber\u2019s Second Brother                         cliv  [154]\n          ec.  Story of the Barber\u2019s Third Brother                         clvii  [157]\n          ed.  Story of the Barber\u2019s Fourth Brother                        clvii  [157]\n          ee.  Story of the Barber\u2019s Fifth Brother                           clx  [160]\n          ef.  Story of the Barber\u2019s Sixth Brother                         clxiv  [164]\n  7.  Ali ben Bekkar and Shemsennehar                                      clxix  [169]\n  8.  Noureddin Ali and the Damsel Enis el Jelis                           cxcix  [199]\n  9.  Kemerezzeman and Budour                                            ccxviii  [218]\n 10.  The Enchanted Horse                                                 ccxliv  [244]\n 11.  The Voyages of Sindbad the Sailor                                      ccl  [250]\n      a.  The First Voyage of Sindbad the Sailor                           cclii  [252]\n      b.  The Second Voyage of Sindbad the Sailor                         ccliii  [253]\n      c.  The Third Voyage of Sindbad the Sailor                            cclv  [255]\n      d.  The Fourth Voyage of Sindbad the Sailor                          cclix  [259]\n      e.  The Fifth Voyage of Sindbad the Sailor                         cclxiii  [263]\n      f.  The Sixth Voyage of Sindbad the Sailor                          cclxvi  [266]\n      g.  The Seventh Voyage of Sindbad the Sailor                        cclxix  [269]\n 12.  Asleep and Awake                                                    cclxxi  [271]\n      a.  The Lackpenny and the Cook                                    cclxxiii  [273]\n 13.  Seif el Mulouk and Bediya el-Jemal                                   ccxci  [291]\n 14.  Khelif the Fisherman[FN#459]                                        cccxxi  [321]\n 15.  Ghanim ben Eyoub the Slave of Love                                cccxxxii  [332]\n      a.  Story of the Eunuch Sewab[FN#460]                             cccxxxiv  [334]\n      b.  Story of the Eunuch Kafour                                    cccxxxiv  [334]\n 16.  Uns el Wujoud and the Vizier\u2019s Daughter Rose-in-bud                 cccxli  [341]\n 17.  The Merchant of Oman                                                cccliv  [354]\n 18.  Ardeshir and Heyat en Nufous                                       ccclxiv  [364]\n 19.  Hassan of Bassora and the King\u2019s Daughter of the Jinn            ccclxxxvi  [386]\n 20.  Haroun er Rashid and the Three Poets                             ccccxxxii  [432]\n 21.  Omar ben Abdulaziz and the Poets                                 ccccxxxii  [432]\n 22.  El Hejjaj and the Three Young Men                                ccccxxxiv  [434]\n 23.  Er Reshid and the Woman of the Barmecides                        ccccxxxiv  [434]\n 24.  The Ten Viziers; or the History of King Azadbekht and his Son     ccccxxxv  [435]\n      a.  The Unlucky Merchant                                            ccccxl  [440]\n      b.  The Merchant and his Sons                                     ccccxliv  [444]\n      c.  Abu Sabir                                                   ccccxlviii  [448]\n      d.  Prince Bihzad                                                 ccccliii  [453]\n      e.  King Dadbin and his Viziers                                     cccclv  [455]\n      f.  King Bekhtzeman                                                cccclxi  [461]\n      g.  King Bihkerd                                                  cccclxiv  [464]\n      h.  Ilan Shah and Abou Temam                                      cccclxvi  [466]\n      i.  King Ibrahim and his Son                                      cccclxxi  [471]\n      j.  King Suleiman Shah and his Sons                               cccclxxv  [475]\n      k.  The Prisoner and how God gave him Relief                     cccclxxxv  [485]\n 25.  The City of Brass                                              cccclxxxvii  [487]\n 26.  Nimeh ben er Rebya and Num his Slave-girl                               di  [501]\n 27.  Alaeddin Abou es Shamat                                                dxx  [520]\n 28.  Hatim Tai; his Generosity after Death                                dxxxi  [531]\n 29.  Maan ben Zaideh and the three Girls                                 dxxxii  [532]\n 30.  Maan ben Zaideh and the Bedouin                                     dxxxii  [532]\n 31.  The City of Lebtait                                                 dxxxii  [532]\n 32.  The Khalif Hisham and the Arab Youth                                dxxxiv  [534]\n 33.  Ibrahim ben el Mehdi and the Barber-Surgeon                         dxxxiv  [534]\n 34.  The City of Iram                                                  dxxxviii  [538]\n 35.  Isaac of Mosul\u2019s Story of Khedijeh and the Khalif Mamoun               dxl  [540]\n 36.  The Mock Khalif                                                     dxliii  [543]\n 37.  The Imam Abou Yousuf with Er Reshid and Jaafar                         dlv  [555]\n 38.  The Lover who feigned himself a Thief to save his Mistress\u2019s\n      Honour                                                               dlvii  [557]\n 39.  Abou Mohammed the Lazy                                              dlviii  [558]\n 40.  Jaafar ben Yehya and Abdulmelik ben Salih                             dlxv  [565]\n 41.  Jaafar ben Yehya[FN#461] and the Man who forged a Letter in\n      his Name                                                             dlxvi  [566]\n 42.  Er Reshid and the Barmecides                                        dlxvii  [567]\n 43.  Ibn es Semmak and Er Reshid                                        dlxviii  [568]\n 44.  El Mamoun and Zubeideh                                             dlxviii  [568]\n 45.  Ali Shir[FN#462] and Zummurrud                                       dlxix  [569]\n 46.  The Loves of Budour and Jubeir ben Umeir                          dlxxxvii  [587]\n 47.  The Man of Yemen and his Six Slave-girls                              dxcv  [595]\n 48.  Haroun Er Reshid with the Damsel and Abou Nuwas                         dc  [600]\n 49.  The Man who stole the Dog\u2019s Dish of Gold                              dcii  [602]\n 50.  El Melik en Nasir and the Three Masters of Police                    dciii  [603]\n      a.  Story of the Chief of the New Cairo Police                        dciv  [604]\n      b.  Story of the Chief of the Boulac Police                            dcv  [605]\n      c.  Story of the Chief of the Old Cairo Police                         dcv  [605]\n 51.  The Thief and the Money-changer                                        dcv  [605]\n 52.  Ibrahim ben el Mehdi and the Merchant\u2019s Sister                        dcvi  [606]\n 53.  King Kelyaad[FN#463] of Hind and his Vizier Shimas                    dcix  [609]\n      a.  The Cat and the Mouse                                             dcix  [609]\n      b.  The Fakir and his Pot of Butter                                    dcx  [610]\n      c.  The Fishes and the Crab                                           dcxi  [611]\n      d.  The Crow and the Serpent                                          dcxi  [611]\n      e.  The Fox and the Wild Ass                                          dcxi  [611]\n      f.  The Unjust King and the Pilgrim Prince                           dcxii  [612]\n      g.  The Crows and the Hawk                                          dcxiii  [613]\n      h.  The Serpent-Charmer and his Wife                                 dcxiv  [614]\n      i.  The Spider and the Wind                                           dcxv  [615]\n      j.  The Two Kings                                                    dcxvi  [616]\n      k.  The Blind Man and the Cripple                                    dcxvi  [616]\n      1.  The Foolish Fisherman                                           dcxxvi  [626]\n      m.  The Boy and the Thieves                                        dcxxvii  [627]\n      n.  The Man and his Wilful Wife                                    dcxxvii  [627]\n      o.  The Merchant and the Thieves                                    dcxxix  [629]\n      p.  The Foxes and the Wolf                                           dcxxx  [630]\n      q.  The Shepherd and the Thief                                     dcxxxii  [632]\n      r.  The Heathcock and the Tortoises                                dcxxxiv  [634]\n 54.  The Woman whose Hands were cut off for Almsgiving                    dcxli  [641]\n 55.  The Poor Man and His Generous Friend                               dcxliii  [643]\n 56.  The Ruined Man who became Rich again through a Dream                dcxliv  [644]\n 57.  Abou Nuwas with the Three Boys and the Khalif Haroun er Reshid       dcxlv  [645]\n 58.  The Lovers of the Benou Udhreh[FN#464]                              dcxlvi  [646]\n 59.  El Mutelemmis and his Wife Umeimeh                                dcxlviii  [648]\n 60.  Haroun er Reshid and Zubeideh in the Bath                         dcxlviii  [648]\n 61.  Musab ben ez Zubeir and Aaisheh his Wife                            dcxlix  [649]\n 62.  Aboulaswed and his Squinting Slave-girl                               dcli  [651]\n 63.  Haroun er Reshid and the Two Girls                                    dcli  [651]\n 64.  Haroun er Reshid and the Three Girls                                  dcli  [651]\n 65.  The Simpleton and the Sharper                                        dclii  [652]\n 66.  The Imam Abou Yousuf with Er Reshid and Zubeideh                     dclii  [652]\n 67.  The Khalif El Hakim and the Merchant                                dcliii  [653]\n 68.  Kisra Anoushirwan and the Village Damsel                            dcliii  [653]\n 69.  The Water-Carrier and the Goldsmith\u2019s Wife                           dcliv  [654]\n 70.  Khusrau and Shirin and the Fisherman                                 dclvi  [656]\n 71.  Yehya ben Khalid and the Poor Man                                    dclvi  [656]\n 72.  Mohammed el Amin and Jaafar ben el Hadi                             dclvii  [657]\n 73.  The Woman\u2019s Trick against her Husband                              dclviii  [658]\n 74.  The Devout Woman and the Two Wicked Elders                           dclix  [659]\n 75.  El Fezl ben Rebiya[FN#465] and the Old Bedouin                        dclx  [660]\n 76.  En Numan and the Arab of the Benou Tai                                dclx  [660]\n 77.  The Draper and the Thief[FN#466]                                     dclxi  [661]\n 78.  Mesrour and Ibn el-Caribi                                           dclxii  [662]\n 79.  The Devout Prince                                                   dclxiv  [664]\n 80.  The Schoolmaster who fell in Love by Report                          dclxv  [665]\n 81.  The Foolish Schoolmaster                                            dclxvi  [666]\n 82.  The Ignorant Man who set up for a Schoolmaster                     dclxvii  [667]\n 83.  Adi ben Zeid and the Princess Hind                                dclxviii  [668]\n 84.  Dibil el Khuzai; with the Lady and Muslim ben el Welid               dclxx  [670]\n 85.  Isaac of Mosul and the Merchant                                      dclxx  [670]\n 86.  The Three Unfortunate Lovers                                       dclxxii  [672]\n 87.  The Lovers of the Benou Tai                                       dclxxiii  [673]\n 88.  The Mad Lover                                                      dclxxiv  [674]\n 89.  Firouz and his Wife                                                 dclxxv  [675]\n 90.  The Apples of Paradise                                             dclxxvi  [676]\n 91.  The Loves of Abou Isa and Curret el Ain                          dclxxviii  [678]\n 92.  El Amin and his Uncle Ibrahim ben el Mehdi                        dclxxxii  [682]\n 93.  El Feth ben Khacan and El Mutawekkil                             dclxxxiii  [683]\n 94.  The Man\u2019s Dispute with the Learned Woman of the relative\n      Excellence of the Sexes                                          dclxxxiii  [683]\n 95.  Abou Suweid and the Handsome Old woman                           dclxxxvii  [687]\n 96.  Ali ben Tahir and the Girl Mounis                               dclxxxviii  [688]\n 97.  The Woman who had a Boy and the other who had a Man to Lover    dclxxxviii  [688]\n 98.  The Haunted House in Baghdad                                    dclxxxviii  [688]\n 99.  The History of Gherib and his brother Agib                        dcxcviii  [698]\n100.  The Rogueries of Delileh the Crafty and her daughter\n      Zeyneb the Trickstress                                              dcclvi  [756]\n101.  The Adventures of Quicksilver Ali of Cairo                         dcclxvi  [766]\n102.  Joudar and his Brothers                                           dcclxxvi  [776]\n103.  Julnar of the Sea and her Son King Bedr Basim of Persia            dccxciv  [794]\n104.  Mesrour and Zein el Mewasif                                        dcccxxi  [821]\n105.  Ali Noureddin and the Frank King\u2019s Daughter                       dcccxxxi  [831]\n106.  The Man of Upper Egypt and his Frank Wife                         dccclxii  [862]\n107.  The Ruined Man of Baghdad and his Slave-girl                      dccclxiv  [864]\n108.  Aboukir the Dyer and Abousir the Barber                          dccclxvii  [867]\n109.  Abdallah the Fisherman and Abdallah the Merman                  dccclxxvii  [877]\n110.  King Shah Bekht and his Vizier Er Rehwan                         dccclxxxv  [885]\n      a.  The Man of Khorassan, his Son and his Governor              dccclxxxvi  [886]\n      b.  The Singer and the Druggist                               dccclxxxviii  [888]\n      c.  The King who knew the Quintessence of Things                   dcccxci  [891]\n      d.  The Rich Man who gave his Fair Daughter in Marriage to\n          the Poor Old Man                                              dcccxcii  [892]\n      e.  The Rich Man and his Wasteful Son                            dcccxciii  [893]\n      f.  The King\u2019s Son who fell in Love with the Picture              dcccxciv  [894]\n      g.  The Fuller and his Wife                                       dcccxcvi  [896]\n      h.  The Old Woman, the Merchant and the King                      dcccxcvi  [896]\n      i.  The Credulous Husband                                       dcccxcviii  [898]\n      j.  The Unjust King and the Tither                                dcccxcix  [899]\n          ja.  Story of David and Solomon                               dcccxcix  [899]\n      k.  The Thief and the Woman                                       dcccxcix  [899]\n      l.  The Three Men and our Lord Jesus                                dcccci  [901]\n          la.  The Disciple\u2019s Story                                       dcccci  [901]\n      m.  The Dethroned King whose Kingdom and Good were Restored\n          to Him                                                          dcccci  [901]\n      n.  The Man whose Caution was the Cause of his Death              dcccciii  [903]\n      o.  The Man who was lavish of his House and his Victual to\n          one whom he knew not                                           dcccciv  [904]\n      p.  The Idiot and the Sharper                                       dccccv  [905]\n      q.  Khelbes and his Wife and the Learned Man                       dccccvi  [906]\n      r.  The Pious Woman accused of Lewdness                           dccccvii  [907]\n      s.  The Journeyman and the Girl                                    dccccix  [909]\n      t.  The Weaver who became a Physician by his Wife\u2019s Commandment    dccccix  [909]\n      u.  The Two Sharpers who cheated each his Fellow                   dccccxi  [911]\n      v.  The Sharpers with the Money-Changer and the Ass               dccccxiv  [914]\n      w.  The Sharper and the Merchants                                  dccccxv  [915]\n          wa.  The Hawk and the Locust                                  dccccxvi  [916]\n      x.  The King and his Chamberlain\u2019s Wife                          dccccxvii  [917]\n          xa.  The Old Woman and the Draper\u2019s Wife                     dccccxvii  [917]\n      y.  The foul-favoured Man and his Fair Wife                     dccccxviii  [918]\n      z.  The King who lost Kingdom and Wife and Wealth and God\n          restored them to him                                         dccccxvix  [919]\n          za.  Selim and Selma                                         dccccxxii  [922]\n          zb.  The King of Hind and his Vizier                       dccccxxviii  [928]\n111.  El Melik er Zahir Rukneddin Bibers el Bunducdari and\n      the Sixteen Officers of Police                                    dccccxxx  [930]\n      a.  The First Officer\u2019s Story                                     dccccxxx  [930]\n      b.  The Second Officer\u2019s Story                                  dccccxxxii  [932]\n      c.  The Third Officer\u2019s Story                                   dccccxxxii  [932]\n      d.  The Fourth Officer\u2019s Story                                  dccccxxxiv  [934]\n      e.  The Fifth Officer\u2019s Story                                   dccccxxxiv  [934]\n      f.  The Sixth Officer\u2019s Story                                   dccccxxxiv  [934]\n      g.  The Seventh Officer\u2019s Story                                 dccccxxxiv  [934]\n      h.  The Eighth Officer\u2019s Story                                   dccccxxxv  [935]\n          ha.  The Thief\u2019s Story                                    dccccxxxviii  [938]\n      i.  The Ninth Officer\u2019s Story                                 dccccxxxviii  [938]\n      j.  The Tenth Officer\u2019s Story                                 dccccxxxviii  [938]\n      k.  The Eleventh Officer\u2019s Story                              dccccxxxviii  [938]\n      l.  The Twelfth Officer\u2019s Story                                dccccxxxxix  [939]\n      m.  The Thirteenth Officer\u2019s Story                             dcccccxxxix  [939]\n      n.  The Fourteenth Officer\u2019s Story                             dccccxxxxix  [939]\n          na.  A Merry Jest of a Thief                                   dccccxl  [940]\n          nb.  Story of the Old Sharper                                  dccccxl  [940]\n      o.  The Fifteenth Officer\u2019s Story                                  dccccxl  [940]\n      p.  The Sixteenth Officer\u2019s Story                                  dccccxl  [940]\n112.  Abdallah ben Nafi and the King\u2019s Son of Cashghar                  dccccxli  [941]\n      a.  Story of Tuhfet el Culoub and Haroun er Reshid               dccccxlii  [942]\n113.  Noureddin Ali and Sitt el Milah                                 dcccclviii  [958]\n114.  El Abbas and the King\u2019s Daughter of Baghdad                      dcccclxvi  [966]\n115.  The Malice of Women                                             dcccclxxix  [979]\n      a.  The King and his Vizier\u2019s Wife                               dcccclxxx  [980]\n      b.  The Merchant\u2019s Wife and the Parrot                           dcccclxxx  [980]\n      c.  The Fuller and his Son                                       dcccclxxx  [980]\n      d.  The Lover\u2019s Trick against the Chaste Wife                    dcccclxxx  [980]\n      e.  The Niggard and the Loaves of Bread                          dcccclxxx  [980]\n      f.  The Lady and her Two Lovers                                  dcccclxxx  [980]\n      g.  The King\u2019s Son and the Ogress                               dcccclxxxv  [985]\n      h.  The Drop of Honey                                          dcccclxxxvi  [986]\n      i.  The Woman who make her Husband Sift Dust                   dcccclxxxvi  [986]\n      j.  The Enchanted Springs                                      dcccclxxxvi  [986]\n      k.  The Vizier\u2019s Son and the Bathkeeper\u2019s Wife               dcccclxxxviii  [988]\n      1.  The Wife\u2019s Device to Cheat her Husband                     dcccclxxxix  [989]\n      m.  The Goldsmith and the Cashmere Singing-Girl                    dccccxc  [990]\n      n.  The Man who never Laughed again                               dccccxci  [991]\n      o.  The King\u2019s Son and the Merchant\u2019s Wife                      dccccxciii  [993]\n      p.  The Man who saw the Night of Power                          dccccxciii  [993]\n      q.  The Stolen Necklace                                          dccccxciv  [994]\n      r.  Prince Behram of Persia and the Princess Ed Detma            dccccxciv  [994]\n      s.  The House with the Belvedere                                  dccccxcv  [995]\n      t.  The Sandalwood Merchant and the Sharpers                   dccccxcviii  [998]\n      u.  The Debauchee and the Three-year-old Child                 dccccxcviii  [998]\n      v.  The Stolen Purse                                             dccccxcix  [999]\n      w.  The Fox and the Folk[FN#467]                                         m [1000]\n116.  The Two Kings and the Vizier\u2019s Daughters                                mi [1001]\n117.  The Favourite and her Lover                                             mi [1001]\n118.  The Merchant of Cairo and the Favourite of the Khalif\n      El Mamoun El Hakim bi Amrillah                                          mi [1001]\n      Conclusion.\n\n\n\n\nINDEX IV.\u2014C.\n\nTABLE OF CONTENTS OF THE MCNAUGHTEN OR TURNER MACAN TEXT (1839\u201342) AND BULAK\nEDITION (A.H. 1251 = A.D. 1835\u201336) OF THE ARABIC TEXT OF THE BOOK OF THE\nTHOUSAND NIGHTS AND A NIGHT; AS TRANSLATED BY MR. JOHN PAYNE.\n\n                                                                           Night\nINTRODUCTION.\u2014Story of King Shehriyar and his Brother\n      a.  Story of the Ox and the Ass\n  1.  The Merchant and the Genie                                               i    [1]\n      a.  The First Old Man\u2019s Story                                            i    [1]\n      b.  The Second Old Man\u2019s Story                                          ii    [2]\n      c.  The Third Old Man\u2019s Story                                           ii    [2]\n  2.  The Fisherman and the Genie                                            iii    [3]\n      a.  Story of the Physician Douban                                       iv    [4]\n          aa.  Story of King Sindbad and his Falcon[FN#468]                    v    [5]\n          ab.  Story of the King\u2019s Son and the Ogress                          v    [5]\n      b.  Story of the Enchanted Youth                                       vii    [7]\n  3.  The Porter and the Three Ladies of Baghdad                              ix    [9]\n      a.  The First Calender\u2019s Story                                          xi   [11]\n      b.  The Second Calender\u2019s Story                                        xii   [12]\n          ba.  Story of the Envier and the Envied[FN#469]                   xiii   [13]\n      c.  The Third Calender\u2019s Story                                         xiv   [14]\n      d.  The Eldest Lady\u2019s Story                                           xvii   [17]\n      e.  The Story of the Portress                                        xviii   [18]\n  4.  The Three Apples                                                       xix   [19]\n  5.  Noureddin Ali of Cairo and his Son Bedreddin Hassan                     xx   [20]\n  6.  Story of the Hunchback                                                 xxv   [25]\n      a.  The Christian Broker\u2019s Story                                       xxv   [25]\n      b.  The Controller\u2019s Story                                           xxvii   [27]\n      c.  The Jewish Physician\u2019s Story                                    xxviii   [28]\n      d.  The Tailor\u2019s Story                                                xxix   [29]\n      e.  The Barber\u2019s Story                                                xxxi   [31]\n          ea.  Story of the Barber\u2019s First Brother                          xxxi   [31]\n          eb.  Story of the Barber\u2019s Second Brother                         xxxi   [31]\n          ec.  Story of the Barber\u2019s Third Brother                         xxxii   [32]\n          ed.  Story of the Barber\u2019s Fourth Brother                        xxxii   [32]\n          ee.  Story of the Barber\u2019s Fifth Brother                         xxxii   [32]\n          ef.  Story of the Barber\u2019s Sixth Brother                        xxxiii   [33]\n  7.  Noureddin Ali and the Damsel Enis el Jelis                           xxxiv   [34]\n  8.  Ghanim ben Eyoub the Slave of Love                                   xxxix   [39]\n      a.  Story of the Eunuch Bekhit                                       xxxix   [39]\n      b.  Story of the Eunuch Kafour                                       xxxix   [39]\n  9.  The History of King Omar ben Ennuman and his Sons Sherkan\n      and Zoulmekan                                                          xlv   [45]\n      a.  Story of Taj el Mulouk and the Princess Dunya                     cvii  [107]\n          aa.  Story of Aziz and Azizeh                                     cvii  [107]\n      b.  Bakoun\u2019s Story of the Hashish-Eater                             cxliii  [143]\n      c.  Hemmad the Bedouin\u2019s Story                                       cxliv  [144]\n 10.  The Birds and Beasts and the Son of Adam                             cxlvi  [146]\n 11.  The Hermits                                                        cxlviii  [148]\n 12.  The Waterfowl and the Tortoise                                     cxlviii  [148]\n 13.  The Wolf and the Fox                                               cxlviii  [148]\n      a.  The Hawk and the Partridge                                       cxlix  [149]\n 14.  The Mouse and the Weasel                                                cl  [150]\n 15.  The Cat and the Crow                                                    cl  [150]\n 16.  The Fox and the Crow                                                    cl  [150]\n      a.  The Mouse and the Flea                                             cli  [151]\n      b.  The Falcon and the Birds                                          clii  [152]\n      c.  The Sparrow and the Eagle                                         clii  [152]\n 17.  The Hedgehog and the Pigeons                                          clii  [152]\n      a.  The Merchant and the Two Sharpers                                 clii  [152]\n 18.  The Thief and his Monkey                                              clii  [152]\n      a.  The Foolish Weaver                                                clii  [152]\n 19.  The Sparrow and the Peacock                                           clii  [152]\n 20.  Ali ben Bekkar and Shemsennehar                                      cliii  [153]\n 21.  Kemerezzeman and Budour                                               clxx  [170]\n      a.  Nimeh ben er Rebya and Num his Slave-girl                     ccxxxvii  [237]\n 22.  Alaeddin Abou esh Shamat                                               ccl  [250]\n 23.  Hatim et Ta\u00ef; his Generosity after Death                             cclxx  [270]\n 24.  Maan ben Za\u00efdeh and the three Girls                                 cclxxi  [271]\n 25.  Maan ben Za\u00efdeh and the Bedouin                                     cclxxi  [271]\n 26.  The City of Lebtait                                                cclxxii  [272]\n 27.  The Khalif Hisham and the Arab Youth                               cclxxii  [272]\n 28.  Ibrahim ben el Mehdi and the Barber-surgeon                       cclxxiii  [273]\n 29.  The City of Irem                                                   cclxxvi  [276]\n 30.  Isaac of Mosul\u2019s Story of Khedijeh and the Khalif Mamoun           cclxxix  [279]\n 31.  The Scavenger and the Noble Lady of Baghdad                       cclxxxii  [282]\n 32.  The Mock Khalif                                                   cclxxxvi  [286]\n 33.  Ali the Persian and the Kurd Sharper                                ccxciv  [294]\n 34.  The Imam Abou Yousuf with Haroun er Reshid and his Vizier\n      Jaafer                                                              ccxcvi  [296]\n 35.  The Lover who feigned himself a Thief to save his Mistress\u2019s\n      Honour                                                             ccxcvii  [297]\n 36.  Jaafer the Barmecide and the Bean-Seller                            ccxcix  [299]\n 37.  Abou Mohammed the Lazy                                                 ccc  [300]\n 38.  Yehya ben Khalid and Mensour                                          cccv  [305]\n 39.  Yehya ben Khalid and the Man who forged a Letter in his Name         cccvi  [306]\n 40.  The Khalif El Mamoun and the Strange Doctor                         cccvii  [307]\n 41.  Ali Shar and Zumurrud                                              cccviii  [308]\n 42.  The Loves of Jubeir ben Umeir and the Lady Budour                 cccxxvii  [327]\n 43.  The Man of Yemen and his six Slave-girls                          cccxxxiv  [334]\n 44.  Haroun er Reshid with the Damsel and Abou Nuwas                 cccxxxviii  [338]\n 45.  The Man who stole the Dog\u2019s Dish of Gold                             cccxl  [340]\n 46.  The Sharper of Alexandria and the Master of Police                  cccxli  [341]\n 47.  El Melik en Nasir and the three Masters of Police                 cccxliii  [343]\n      a.  Story of the Chief of the New Cairo Police                    cccxliii  [343]\n      b.  Story of the Chief of the Boulac Police                        cccxliv  [344]\n      c.  Story of the Chief of the Old Cairo Police                     cccxliv  [344]\n 48.  The Thief and the Money-Changer                                    cccxliv  [344]\n 49.  The Chief of the Cous Police and the Sharper                        cccxlv  [345]\n 50.  Ibrahim ben el Mehdi and the Merchant\u2019s Sister                     cccxlvi  [346]\n 51.  The Woman whose Hands were cut off for Almsgiving                cccxlviii  [348]\n 52.  The Devout Israelite                                             cccxlviii  [348]\n 53.  Abou Hassan ez Ziyadi and the Man from Khorassan                   cccxlix  [349]\n 54.  The Poor Man and his Generous Friend                                 cccli  [351]\n 55.  The Ruined Man who became Rich again through a Dream                 cccli  [351]\n 56.  El Mutawekkil and his Favourite Mehboubeh                            cccli  [351]\n 57.  Werdan the Butcher\u2019s Adventure with the Lady and the Bear          cccliii  [353]\n 58.  The King\u2019s Daughter and the Ape                                      ccclv  [355]\n 59.  The Enchanted Horse                                                ccclvii  [357]\n 60.  Uns el Wujoud and the Vizier\u2019s Daughter Rose-in-bud                ccclxxi  [371]\n 61.  Abou Nuwas with the three Boys and the Khalif Haroun er\n      Reshid                                                            ccclxxxi  [381]\n 62.  Abdallah ben Maamer with the Man of Bassora and his\n      Slave-girl                                                      ccclxxxiii  [383]\n 63.  The Lovers of the Benou Udhreh                                  ccclxxxiii  [383]\n 64.  The Vizier of Yemen and his young Brother                        ccclxxxiv  [384]\n 65.  The Loves of the Boy and Girl at School                           ccclxxxv  [385]\n 66.  El Mutelemmis and his Wife Umeimeh                                ccclxxxv  [385]\n 67.  Haroun er Reshid and Zubeideh in the Bath                         ccclxxxv  [385]\n 68.  Haroun er Reshid and the three Poets                             ccclxxxvi  [386]\n 69.  Musab ben er Zubeir and Aaisheh his Wife                         ccclxxxvi  [386]\n 70.  Aboulaswed and his squinting Slave-girl                         ccclxxxvii  [387]\n 71.  Haroun er Reshid and the two Girls                              ccclxxxvii  [387]\n 72.  Haroun er Reshid and the three Girls                            ccclxxxvii  [387]\n 73.  The Miller and his Wife                                         ccclxxxvii  [387]\n 74.  The Simpleton and the Sharper                                  ccclxxxviii  [388]\n 75.  The Imam Abou Yousuf with Haroun er Reshid and Zubeideh        ccclxxxviii  [388]\n 76.  The Khalif El Hakim and the Merchant                             ccclxxxix  [389]\n 77.  King Kisra Anoushirwan and the Village Damsel                    ccclxxxix  [389]\n 78.  The Water-Carrier and the Goldsmith\u2019s Wife                           cccxc  [390]\n 79.  Khusrau and Shirin and the Fisherman                                cccxci  [391]\n 80.  Yehya ben Khalid and the Poor Man                                   cccxci  [391]\n 81.  Mohammed el Amin and Jaafer ben el Hadi                            cccxcii  [392]\n 82.  Said ben Salim and the Barmecides                                  cccxcii  [392]\n 83.  The Woman\u2019s Trick against her Husband                             cccxciii  [393]\n 84.  The Devout Woman and the two Wicked Elders                         cccxciv  [394]\n 85.  Jaafer the Barmecide and the Old Bedouin                            cccxcv  [395]\n 86.  Omar ben el Khettab and the Young Bedouin                           cccxcv  [395]\n 87.  El Mamoun and the Pyramids of Egypt                              cccxcviii  [398]\n 88.  The Thief turned Merchant and the other Thief                    cccxcviii  [398]\n 89.  Mesrour and Ibn el Caribi                                          cccxcix  [399]\n 90.  The Devout Prince                                                    cccci  [401]\n 91.  The Schoolmaster who Fell in Love by Report                          cccii  [402]\n 92.  The Foolish Schoolmaster                                           cccciii  [403]\n 93.  The Ignorant Man who set up for a Schoolmaster                     cccciii  [403]\n 94.  The King and the Virtuous Wife                                      cccciv  [404]\n 95.  Abdurrehman the Moor\u2019s Story of the Roc                             cccciv  [404]\n 96.  Adi ben Zeid and the Princess Hind                                   ccccv  [405]\n 97.  Dibil el Khuzai with the Lady and Muslim ben el Welid              ccccvii  [407]\n 98.  Isaac of Mosul and the Merchant                                    ccccvii  [407]\n 99.  The Three Unfortunate Lovers[FN#470]                                ccccix  [409]\n100.  The Lovers of the Benou Tai                                          ccccx  [410]\n101.  The Mad Lover                                                       ccccxi  [411]\n102.  The Apples of Paradise                                             ccccxii  [412]\n103.  The Loves of Abou Isa and Curret el Ain                            ccccxiv  [414]\n104.  El Amin and his Uncle Ibrahim ben el Mehdi                       ccccxviii  [418]\n105.  El Feth ben Khacan and El Mutawekkil                               ccccxix  [419]\n106.  The Man\u2019s Dispute with the Learned Woman of the relative\n      Excellence of the Sexes                                            ccccxix  [419]\n107.  Abou Suweid and the Handsome Old Woman                           ccccxxiii  [423]\n108.  Ali ben Tahir and the Girl Mounis                                 ccccxxiv  [424]\n109.  The Woman who had a Boy and the other who had a Man to Lover      ccccxxiv  [424]\n110.  The Haunted House in Baghdad                                      ccccxxiv  [424]\n111.  The Pilgrim and the Old Woman who dwelt in the Desert            ccccxxxiv  [434]\n112.  Aboulhusn and his Slave-girl Taweddud                            ccccxxxvi  [436]\n113.  The Angel of Death with the Proud King and the Devout Man         cccclxii  [462]\n114.  The Angel of Death and the Rich King                              cccclxii  [462]\n115.  The Angel of Death and the King of the Children of Israel        cccclxiii  [463]\n116.  Iskender Dhoulkernein and a certain Tribe of Poor Folk            cccclxiv  [464]\n117.  The Righteousness of King Anoushirwan                             cccclxiv  [464]\n118.  The Jewish Cadi and his Pious Wife                                 cccclxv  [465]\n119.  The Shipwrecked Woman and her Child                               cccclxvi  [466]\n120.  The Pious Black Slave                                            cccclxvii  [467]\n121.  The Devout Platter-maker and his Wife                           cccclxviii  [468]\n122.  El Hejjaj ben Yousuf and the Pious Man                             cccclxx  [470]\n123.  The Blacksmith who could Handle Fire without Hurt                 cccclxxi  [471]\n124.  The Saint to whom God gave a Cloud to serve Him and the\n      Devout King                                                     cccclxxiii  [473]\n125.  The Muslim Champion and the Christian Lady                       cccclxxiv  [474]\n126.  Ibrahim ben el Khawwas and the Christian King\u2019s Daughter        cccclxxvii  [477]\n127.  The Justice of Providence                                      cccclxxviii  [478]\n128.  The Ferryman of the Nile and the Hermit                          cccclxxix  [479]\n129.  The King of the Island                                           cccclxxix  [479]\n130.  Abulhusn ed Durraj and Abou Jaafer the Leper                     cccclxxxi  [481]\n131.  The Queen of the Serpents                                       cccclxxxii  [482]\n      a.  The Adventures of Beloukiya                                 cccclxxxvi  [486]\n      b.  The Story of Janshah                                          ccccxcix  [499]\n132.  Sindbad the Sailor and Sindbad the Porter                           dxxxvi  [536]\n      a.  The First Voyage of Sindbad the Sailor                        dxxxviii  [538]\n      b.  The Second Voyage of Sindbad the Sailor                         dxliii  [543]\n      c.  The Third Voyage of Sindbad the Sailor                           dxlvi  [546]\n      d.  The Fourth Voyage of Sindbad the Sailor                             dl  [550]\n      e.  The Fifth Voyage of Sindbad the Sailor                            dlvi  [556]\n      f.  The Sixth Voyage of Sindbad the Sailor                            dlix  [559]\n      g.  The Seventh Voyage of Sindbad the Sailor                        dlxiii  [563]\n133.  The City of Brass                                                    dlxvi  [566]\n134.  The Malice of Women                                               dlxxviii  [578]\n      a.  The King and his Vizier\u2019s Wife                                dlxxviii  [578]\n      b.  The Merchant\u2019s Wife and the Parrot                              dlxxix  [579]\n      c.  The Fuller and his Son                                          dlxxix  [579]\n      d.  The Lover\u2019s Trick against the Chaste Wife                        dlxxx  [580]\n      e.  The Niggard and the Loaves of Bread                              dlxxx  [580]\n      f.  The Lady and her Two Lovers                                     dlxxxi  [581]\n      g.  The King\u2019s Son and the Ogress                                   dlxxxi  [581]\n      h.  The Drop of Honey                                              dlxxxii  [582]\n      i.  The Woman who made her Husband sift Dust                       dlxxxii  [582]\n      j.  The Enchanted Springs                                          dlxxxii  [582]\n      k.  The Vizier\u2019s Son and the Bathkeeper\u2019s Wife                     dlxxxiv  [584]\n      l.  The Wife\u2019s Device to Cheat her Husband                         dlxxxiv  [584]\n      m.  The Goldsmith and the Cashmere Singing-girl                    dlxxxvi  [586]\n      n.  The Man who never Laughed again                               dlxxxvii  [587]\n      o.  The King\u2019s Son and the Merchant\u2019s Wife                            dxci  [591]\n      p.  The Page who feigned to know the Speech of Birds                 dxcii  [592]\n      q.  The Lady and her five Suitors                                   dxciii  [593]\n      r.  The Man who saw the Night of Power                               dxcvi  [596]\n      s.  The Stolen Necklace                                              dxcvi  [596]\n      t.  The two Pigeons                                                 dxcvii  [597]\n      u.  Prince Behram of Persia and the Princess Ed Detma               dxcvii  [597]\n      v.  The House with the Belvedere                                   dxcviii  [598]\n      w.  The King\u2019s Son and the Afrit\u2019s Mistress                           dcii  [602]\n      x.  The Sandal-wood Merchant and the Sharpers                        dciii  [603]\n      y.  The Debauchee and the Three-year-old Child                         dcv  [605]\n      z.  The Stolen Purse                                                   dcv  [605]\n135.  Jouder and his Brothers                                               dcvi  [606]\n136.  The History of Gherib and his Brother Agib                          dcxxiv  [624]\n137.  Otbeh and Reyya                                                     dclxxx  [680]\n138.  Hind Daughter of En Numan and El Hejjaj                            dclxxxi  [681]\n139.  Khuzeimeh ben Bishr and Ikrimeh el Feyyaz                         dclxxxii  [682]\n140.  Younus the Scribe and the Khalif Welid ben Sehl                   dclxxxiv  [684]\n141.  Haroun er Reshid and the Arab Girl                                 dclxxxv  [685]\n142.  El Asmai and the three Girls of Bassora                           dclxxxvi  [686]\n143.  Ibrahim of Mosul and the Devil                                   dclxxxvii  [687]\n144.  The Lovers of the Benou Udhreh                                  dclxxxviii  [688]\n145.  The Bedouin and his Wife                                             dcxci  [691]\n146.  The Lovers of Bassora                                              dcxciii  [693]\n147.  Isaac of Mosul and his Mistress and the Devil                        dcxcv  [695]\n148.  The Lovers of Medina                                                dcxcvi  [696]\n149.  El Melik en Nasir and his Vizier                                   dcxcvii  [697]\n150.  The Rogueries of Delileh the Crafty and her Daughter Zeyneb\n      the Trickstress                                                   dcxcviii  [698]\n151.  The Adventures of Quicksilver Ali of Cairo: a Sequel to the\n      Rogueries of Delileh the Crafty                                    dccviii  [708]\n152.  Ardeshir and Heyat en Nufous                                        dccxix  [719]\n153.  Julnar of the Sea and her Son King Bedr Basim of Persia         dccxxxviii  [738]\n154.  King Mohammed ben Sebaik and the Merchant Hassan                    dcclvi  [756]\n      a.  Story of Prince Seif el Mulouk and the Princess Bediya\n          el Jemal                                                      dcclviii  [758]\n155.  Hassan of Bassora and the King\u2019s Daughter of the Jinn           dcclxxviii  [778]\n156.  Khelifeh the Fisherman of Baghdad                                dcccxxxii  [832]\n157.  Mesrour and Zein el Mewasif                                        dcccxlv  [845]\n158.  Ali Noureddin and the Frank King\u2019s Daughter                      dccclxiii  [863]\n159.  The Man of Upper Egypt and his Frank Wife                         dcccxciv  [894]\n160.  The Ruined Man of Baghdad and his Slave girl                      dcccxcvi  [896]\n161.  King Jelyaad of Hind and his Vizier Shimas: whereafter ensueth\n      the History of King Wird Khan son of King Jelyaad and his\n      Women and Viziers                                                 dcccxcix  [899]\n      a.  The Cat and the Mouse                                            dcccc  [900]\n      b.  The Fakir and his Pot of Butter                                dccccii  [902]\n      c.  The Fishes and the Crab                                       dcccciii  [903]\n      d.  The Crow and the Serpent                                      dcccciii  [903]\n      e.  The Fox and the Wild Ass                                       dcccciv  [904]\n      f.  The Unjust King and the Pilgrim Prince                          dccccv  [905]\n      g.  The Crows and the Hawk                                         dccccvi  [906]\n      h.  The Serpent-Charmer and his Wife                              dccccvii  [907]\n      i.  The Spider and the Wind                                      dccccviii  [908]\n      j.  The Two Kings                                                  dccccix  [909]\n      k.  The Blind Man and the Cripple                                   dccccx  [910]\n      l.  The Foolish Fisherman                                       dccccxviii  [918]\n      m.  The Boy and the Thieves                                     dccccxviii  [918]\n      n.  The Man and his Wilful Wife                                   dccccxix  [919]\n      o.  The Merchant and the Thieves                                   dccccxx  [920]\n      p.  The Foxes and the Wolf                                        dccccxxi  [921]\n      q.  The Shepherd and the Thief                                    dccccxxi  [921]\n      r.  The Heathcock and the Tortoises                              dccccxxiv  [924]\n162.  Aboukir the Dyer and Abousir the Barber                           dccccxxx  [930]\n163.  Abdallah the Fisherman and Abdallah the Merman                     dccccxl  [940]\n164.  The Merchant of Oman                                             dccccxlvi  [946]\n165.  Ibrahim and Jemileh                                               dcccclii  [952]\n166.  Aboulhusn of Khorassan                                            dcccclix  [959]\n167.  Kemerezzeman and the Jeweller\u2019s Wife                            dcccclxiii  [963]\n168.  Abdallah ben Fazil and his Brothers                           dcccclxxviii  [978]\n169.  Marouf the Cobbler and his Wife Fatimeh                     dcccclxxxix-mi  [989\u20131001]\n      Conclusion.\n\n\n\n\nINDEX IV.\u2014D.\n\nCOMPARISON OF THE SAME WITH MR. LANE\u2019S AND MY VERSION.\n\nIntroduction and\n\n      Nos. 1 to 6 of the preceding list from Volume I. of my Edition.\n\n      Nos. 7 to 9aa of the preceding list from Volume II. of my Edition.\n\n          (contd.)\n\n\n      Nos. 9aa to 21 of the preceding list from Volume III. of my Edition.\n\n          (contd.)\n\n\n      Nos. 21 to 58 of the preceding list from Volume IV. of my Edition.\n\n          (contd.)\n\n\n      Nos. 59 to 131 of the preceding list from Volume V. of my Edition.\n\n          (contd.)\n\n\n      Nos. 132 to 136 of the preceding list from Volume VI. of my Edition.\n\n          (contd.)\n\n\n      Nos. 136 to 154a of the preceding list from Volume VII. of my Edition.\n\n          (contd.)\n\n\n      Nos. 154a to 158 of the preceding list from Volume VIII. of my Edition.\n\n          (contd.)\n\n\n      Nos. 158 to 168 of the preceding list from Volume IX. of my Edition.\n\n          (contd.)\n\n\n      Nos. 169 and conclusion of the preceding list from Volume X. of my Edition.\n\nFor full details, see contents pages of each of the respective Volumes.\n\n\n\n\nAppendix II\n\n\n\n\nCONTRIBUTIONS TO THE BIBLIOGRAPHY OF THE THOUSAND AND\nONE NIGHTS, AND THEIR IMITATIONS, WITH A TABLE SHOWING THE CONTENTS OF THE\nPRINCIPAL EDITIONS IND TRANSLATIONS OF THE NIGHTS.\n\n                         By W. F. KIRBY\n\nAuthor of \u201cEd-Dimiryaht: an Oriental Romance,\u201d \u201cThe New Arabian\n\n                          Nights,\u201d &c.\n\n\nThe European editions of the Thousand and One Nights, even\nexcluding the hundreds of popular editions which have nothing\nspecially noticeable about them, are very numerous; and the\nfollowing Notes must, I am fully aware, be incomplete, though\nthey will, perhaps, be found useful to persons interested in the\nsubject. Although I believe that editions of most of the English,\nFrench, and German versions of any importance have passed through\nmy hands, I have not had an opportunity of comparing many in\nother languages, some of which at least may be independent\neditions, not derived from Galland. The imitations and\nadaptations of The Nights are, perhaps, more numerous than the\neditions of The Nights themselves, if we exclude mere reprints of\nGalland; and many of them are even more difficult of access.\n\nIn the following Notes, I have sometimes referred to tales by\ntheir numbers in the Table.\n\n                 Galland\u2019s MS. and Translation.\n\nThe first MS. of The Nights known in Europe was brought to Paris\nby Galland at the close of the 17th century; and his translation\nwas published in Paris, in twelve small volumes, under the title\nof \u201cLes Mille et une Nuit: Contes Arabes, traduits en Francois\npar M. Galland.\u201d These volumes appeared at intervals between 1704\nand 1717. Galland himself died in 1715, and it is uncertain how\nfar he was responsible for the latter part of the work. Only the\nfirst six of the twelve vols. are divided into Nights, vol. 6\ncompleting the story of Camaralzaman, and ending with Night 234.\nThe Voyages of Sindbad are not found in Galland\u2019s MS., though he\nhas intercalated them as Nights 69\u201390 between Nos. 3 and 4. It\nshould be mentioned, however, that in some texts (Bresl., for\ninstance) No. 133 is placed much earlier in the series than in\nothers.\n\nThe stories in Galland\u2019s last six vols. may be divided into two\nclasses, viz., those known to occur in genuine texts of The\nNights, and those which do not. To the first category belong Nos.\n7, 8, 59, 153 and 170; and some even of these are not found in\nGalland\u2019s own MS., but were derived by him from other sources.\nThe remaining tales (Nos. 191\u2013198) do not really belong to The\nNights; and, strange to say, although they are certainly genuine\nOriental tales, the actual originals have never been found. I am\ninclined to think that Galland may, perhaps, have written and\nadapted them from his recollection of stories which he himself\nheard related during his own residence in the East, especially as\nmost of these tales appear to be derived rather from Persian or\nTurkish than from Arabian sources.\n\nThe following Preface appeared in vol. 9 which I translate from\n\nTalander\u2019s German edition, as the original is not before me:\n\n\n\u201cThe two stories with which the eighth volume concludes do not\nproperly belong to the Thousand and One Nights. They were added\nand printed without the previous knowledge of the translator, who\nhad not the slightest idea of the trick that had been played upon\nhim until the eighth volume was actually on sale. The reader must\nnot, therefore, be surprised that the story of the Sleeper\nAwakened, which commences vol. 9, is written as if Scheherazade\nhad related it immediately after the story of Ganem, which forms\nthe greater part of vol. 8. Care will be taken to omit these two\nstories in a new edition, as not belonging to the work.\u201d\n\nIt is, perhaps, not to be wondered at that when the new edition\nwas actually published, subsequently to Galland\u2019s death, the\ncondemned stories were retained, and the preface withdrawn;\nthough No. 170 still reads as if it followed No. 8.\n\nThe information I have been able to collect respecting the\ndisputed tales is very slight. I once saw a MS. advertised in an\nauction catalogue (I think that of the library of the late Prof.\nH. H. Wilson) as containing two of Galland\u2019s doubtful tales, but\nwhich they were was not stated. The fourth and last volume of the\nMS. used by Galland is lost; but it is almost certain that it did\nnot contain any of these tales (compare Payne, ix. 265 note).\n\nThe story of Zeyn Alasnam (No. 191) is derived from the same\nsource as that of the Fourth Durwesh, in the well-known\nHindustani reading-book, the Bagh o Bahar. If it is based upon\nthis, Galland has greatly altered and improved it, and has given\nit the whole colouring of a European moral fairy tale.\n\nThe story of Ali Baba (No. 195) is, I have been told, a Chinese\ntale. It occurs under the title of the Two Brothers and the\nForty-nine Dragons in Geldart\u2019s Modern Greek Tales. It has also\nbeen stated that the late Prof. Palmer met with a very similar\nstory among the Arabs of Sinai (Payne, ix. 266).\n\nThe story of Sidi Nouman (No 194b) may have been based partly\nupon the Third Shaykh\u2019s Story (No. 1c), which Galland omits. The\nfeast of the Ghools is, I believe, Greek or Turkish, rather than\nArabic, in character, as vampires, personified plague, and\nsimilar horrors are much commoner in the folk-lore of the former\npeoples.\n\nMany incidents of the doubtful, as well as of the genuine tales,\nare common in European folk-lore (versions of Nos. 2 and 198, for\ninstance, occur in Grimm\u2019s Kinder und Hausm\u00e4rchen), and some of\nthe doubtful tales have their analogues in Scott\u2019s MS., as will\nbe noticed in due course.\n\nI have not seen Galland\u2019s original edition in 12 vols.; but the\nStadt-Bibliothek of Frankfort-on-Main contains a copy, published\nat La Haye, in 12 vols. (with frontispieces), made up of two or\nmore editions, as follows:\u2014\n\nVol. i. (ed. 6) 1729; vols. ii. iii. iv. (ed. 5) 1729; vols. v.\nvi. viii. (ed. 5) 1728; vol. vii. (ed. 6) 1731; vols. ix. to xi,\n(ed. not noted) 1730; and vol. xii. (ed. not noted) 1731.\n\nThe discrepancies in the dates of the various volumes look (as\nMr. Clouston has suggested) as if separate volumes were reprinted\nas required, independently of the others. This might account for\nvols. v. vi. and viii. of the fifth edition having been\napparently reprinted before vols. ii. iii. and iv.\n\nThe oldest French version in the British Museum consists of the\nfirst eight vols., published at La Haye, and likewise made up of\ndifferent editions, as follows:\u2014\n\ni. (ed. 5) 1714; ii. iii. iv. (ed. 4) 1714; v. vi. (ed. 5) 1728;\nvii. (ed. 5) 1719; viii. (\u201csuivant la copie imprim\u00e9e \u00e0 Paris\u201d)\n1714.\n\nMost French editions (old and new) contain Galland\u2019s Dedication,\n\u201c\u00c0 Madame la Marquise d\u2019O., Dame du Palais de Madame la Duchesse\nde Bourgogne,\u201d followed by an \u201cAvertissement.\u201d In addition to\nthese, the La Haye copies have Fontenelle\u2019s Approbation prefixed\nto several volumes, but in slightly different words, and bearing\ndifferent dates. December 27th, 1703 (vol. i.); April 14th, 1704\n(vol. vi.); and October 4th, 1705 (vol. vii.). This is according\nto the British Museum copy; I did not examine the Frankfort copy\nwith reference to the Approbation. The Approbation is translated\nin full in the old English version as follows: \u201cI have read, by\nOrder of my Lord Chancellor, this Manuscript, wherein I find\nnothing that ought to hinder its being Printed. And I am of\nopinion that the Publick will be very well pleased with the\nPerusal of these Oriental Stories. Paris, 27th December, 1705\n[apparently a misprint for 1703] (Signed) FONTENELLE.\u201d\n\nIn the Paris edition of 1726 (vide infr\u00e0), Galland says in his\nDedication, \u201cIl a fallu le faire venir de Syrie, et mettre en\nFran\u00e7ois, le premier volume que voici, de quatre seulement qui\nm\u2019ont \u00e9t\u00e9 envoyez.\u201d So, also, in a Paris edition (in eight vols.\n12mo) of 1832; but in the La Haye issue of 1714, we read not\n\u201cquatre\u201d but \u201csix\u201d volumes. The old German edition of Talander\n(vide infr\u00e0) does not contain Galland\u2019s Dedication (Epitre) or\nAvertissement.\n\nThe earliest French editions were generally in 12 vols., or six;\nI possess a copy of a six-volume edition, published at Paris in\n1726. It may be the second, as the title-page designates it as\n\u201cnouvelle edition, corrig\u00e9e.\u201d\n\nGalland\u2019s work was speedily translated into various European\nlanguages, and even now forms the original of all the numerous\npopular editions. The earliest English editions were in six\nvolumes, corresponding to the first six of Galland, and ending\nwith the story of Camaralzaman; nor was it till nearly the end of\nthe 18th century that the remaining half of the work was\ntranslated into English. The date of appearance of the first\nedition is unknown to bibliographers; Lowndes quotes an edition\nof 1724 as the oldest; but the British Museum contains a set of\nsix vols., made up of portions of the second, third and fourth\neditions, as follows:\u2014\n\nVols. i. ii. (ed. 4) 1713; vols. iii. iv. (ed. 2) 1712; and vols.\nv. vi. (ed. 3) 1715.\n\nHere likewise the separate volumes seem to have been reprinted\nindependently of each other; and it is not unlikely that the\nEnglish translation may have closely followed the French\npublication, being issued volume by volume, as the French\nappeared, as far as vol. vi. The title-page of this old edition\nis very quaint:\n\n\u201cArabian Nights Entertainments, consisting of One thousand and\none Stories, told by the Sultaness of the Indies to divert the\nSultan from the Execution of a Bloody Vow he had made, to marry a\nLady every day, and have her head cut off next Morning, to avenge\nhimself for the Disloyalty of the first Sultaness, also\ncontaining a better account of the Customs, Manners and Religion\nof the Eastern Nations, viz., Tartars, Persians and Indians, than\nis to be met with in any Author hitherto published. Translated\ninto French from the Arabian MSS. by Mr. Galland of the Royal\nAcademy, and now done into English. Printed for Andrew Bell at\nthe Cross Keys and Bible, in Cornhill.\u201d\n\nThe British Museum has an edition in 4to published in 1772, in\nfarthing numbers, every Monday, Wednesday and Friday. It extends\nto 79 numbers, forming five volumes.\n\nThe various editions of the Old English version appear to be\nrare, and the set in the British Museum is very poor. The oldest\nedition which I have seen containing the latter half of Galland\u2019s\nversion is called the 14th edition, and was published in London\nin four volumes, in 1778. Curiously enough, the \u201c13th edition,\u201d\nalso containing the conclusion, was published at Edinburgh in\nthree volumes in 1780. Perhaps it is a reprint of a London\nedition published before that of 1778. The Scotch appear to have\nbeen fond of The Nights, as there are many Scotch editions both\nof The Nights and the imitations.\n\nRevised or annotated editions by Piguenit (4 vols., London, 1792)\nand Gough (4 vols., Edinburgh, 1798) may deserve a passing\nnotice.\n\nA new translation of Galland, by Rev. E. Forster, in five vols.\n4to, with engravings from pictures by Robert Smirke, R.A.,\nappeared in 1802, and now commands a higher price than any other\nedition of Galland. A new edition in 8vo appeared in 1810. Most\nof the recent popular English versions are based either upon\nForster\u2019s or Scott\u2019s.\n\nAnother translation from Galland, by G. S. Beaumont (four vols.\n8vo), appeared in 1811. (Lowndes writes Wiliam Beaumont.)\n\nAmong the various popular editions of later date we may mention\nan edition in two vols., 8vo, published at Liverpool (1813), and\ncontaining Cazotte\u2019s Continuation; an edition published by\nGriffin and Co., in 1866, to which Beckford\u2019s \u201cVathek\u201d is\nappended; an edition \u201carranged for the perusal of youthful\nreaders,\u201d by the Hon. Mrs. Sugden (Whittaker & Co., 1863); and\n\u201cFive Favourite Tales from The Arabian Nights in words of one\nsyllable, by A. & E. Warner\u201d (Lewis, 1871).\n\nSome of the English editions of Galland aim at originality by\narranging the tales in a different order. The cheap edition\npublished by Dicks in 1868 is one instance.\n\nAn English version of Galland was published at Lucknow, in four\nvols., 8vo, in 1880.\n\nI should, perhaps, mention that I have not noticed De Sacy\u2019s\n\u201cMille et une Nuit,\u201d because it is simply a new edition of\nGalland; and I have not seen either Destain\u2019s French edition\n(mentioned by Sir R. F. Burton), nor Cardonne\u2019s Continuation\n(mentioned in Cabinet des F\u00e9es, xxxvii. p. 83). As Cardonne died\nin 1784, his Continuation, if genuine, would be the earliest of\nall.\n\nThe oldest German version, by Talander, seems to have appeared in\nvolumes, as the French was issued; and these volumes were\ncertainly reprinted when required, without indication of separate\neditions, but in slightly varied style, and with alteration of\ndate. The old German version is said to be rarer than the French.\nIt is in twelve parts\u2014some, however, being double. The set\nbefore me is clearly made up of different reprints, and the first\ntitle-page is as follows: \u201cDie Tausend und eine Nacht, worinnen\nseltzame Arabische Historien und wunderbare Begebenheiten,\nbenebst artigen Liebes-Intriguen, auch Sitten und Gewohnheiten\nder Morgenl\u00e4nder, auf sehr anmuthige Weise, erzehlet werden;\nErstlich vom Hru. Galland, der K\u00f6nigl. Academie Mitgliede aus der\nArabischen Sprache in die Franz\u00f6sische und aus selbiger anitzo\nins Deutsche \u00fcbersetzt: Erster und Anderer Theil. Mit der Vorrede\nHerru Talanders. Leipzig Verlegts Moritz Georg Weidmann Sr.\nKonigl. Maj. in Hohlen und Churf\u00fcrstl. Durchl. zu Sachsen\nBuchh\u00e4ndler, Anno 1730.\u201d Talander\u2019s Preface relates chiefly to\nthe importance of the work as illustrative of Arabian manners and\ncustoms, &c. It is dated from \u201cLiegnitz, den 7 Sept., Anno 1710,\u201d\nwhich fixes the approximate date of publication of the first part\nof this translation. Vols. i. and ii. of my set (double vol. with\nfrontispiece) are dated 1730, and have Talander\u2019s preface; vols.\niii. and iv. (divided, but consecutively paged, and with only one\ntitle-page and frontispiece and reprint of Talander\u2019s preface)\nare dated 1719; vols. v. and vi. (same remarks, except that\nTalander\u2019s preface is here dated 1717) are dated 1737; vol. vii.\n(no frontispiece; preface dated 1710) is dated 1721; vol. viii\n(no frontispiece nor preface, nor does Talander\u2019s name appear on\nthe title-page) is dated 1729; vols. ix. and x. (divided, but\nconsecutively paged, and with only one title-page and\nfrontispiece; Talander\u2019s name and preface do not appear, but\nGalland\u2019s preface to vol. ix., already mentioned, is prefixed)\nare dated 1731; and vols. xi. and xii. (same remarks, but no\npreface) are dated 1732.\n\nGalland\u2019s notes are translated, but not his preface and\ndedication.\n\nThere is a later German translation (6 vols. 8vo, Bremen, 1781\u2013\n1785) by J. H. Voss, the author of the standard German\ntranslation of Homer.\n\nThe British Museum has just acquired a Portuguese translation of\nGalland, in 4 volumes: \u201cAs Mil e uma Noites, Contos Arabes,\u201d\npublished by Ernesto Chardron, Editor, Porto e Braga, 1881.\n\nThere are two editions of a modern Greek work in the British\nMuseum (1792 and 1804), published at Venice in three small\nvolumes. The first volume contains Galland (Nos. 1\u20136 of the\ntable) and vols. ii. and iii. chiefly contain the Thousand and\nOne Days. It is, apparently, translated from some Italian work.\n\nSeveral editions in Italian (Mille ed una Notte) have appeared at\nNaples and Milan; they are said by Sir R. F. Burton to be mere\nreprints of Galland.\n\nThere are, also, several in Dutch, one of which, by C. Van der\nPost, in 3 vols. 8vo, published at Utrecht in 1848, purports, I\nbelieve, to be a translation from the Arabic, and has been\nreprinted several times. The Dutch editions are usually entitled,\n\u201cArabische Vertellinge.\u201d A Danish edition appeared at Copenhagen\nin 1818, under the title of \u201cPrindsesses Schehezerade.\nFort\u00e4llinger eller de saakatle Tusende og een Nat. Udgivna paa\nDansk vid Heelegaan.\u201d Another, by Rasmassen, was commenced in\n1824; and a third Danish work, probably founded on the Thousand\nand One Nights, and published in 1816, bears the title, \u201cDigt og\nEventyr fra Osterland, af arabiska og persischen utrykta kilder.\u201d\n\nI have seen none of these Italian, Dutch or Danish editions; but\nthere is little doubt that most, if not all, are derived from\nGalland\u2019s work.\n\nThe following is the title of a Javanese version, derived from\none of the Dutch editions, and published at Leyden in 1865,\n\u201cEenige Vertellingen uit de Arabisch duizend en \u00e9\u00e9n Nacht. Naar\nde Nederduitsche vertaling in het Javaansch vertaald, door\nWinter-Roorda.\u201d\n\nMr. A. G. Ellis has shown me an edition of Galland\u2019s Aladdin (No.\n193) in Malay, by M. Van der Lawan (?) printed in Batavia, A.D.\n1869.\n\n     CAZZOTTE\u2019S CONTINUATION, AND THE COMPOSITE EDITIONS OF\n                      THE ARABIAN NIGHTS.\n\nWe shall speak elsewhere of the Cabinet des F\u00e9es; but the last\nfour volumes of this great collection (38 to 41), published at\nGeneva from 1788 to 1793, contain a work entitled, \u201cLes Veill\u00e9es\ndu Sultan Schahriar avec la Sultane Scheherazade; histoires\nincroyables, amusantes et morales, traduites de l\u2019arabe par M.\nCazotte et D. Chavis. Faisant suite aux Mille et une Nuits.\u201d Some\ncopies bear the abridged title of \u201cLa suite des Mille et une\nNuits. Contes Arabes, traduits par Dom Chavis et M. Cazotte.\u201d\n\nThis collection of tales was pronounced to be spurious by many\ncritics, and even has been styled \u201ca bare-faced forgery\u201d by a\nwriter in the Edinburgh Review of July, 1886. It is, however,\ncertain that the greater part, if not all, of these tales are\nfounded on genuine Eastern sources, though very few have any real\nclaim to be regarded as actually part of the Thousand and One\nNights.\n\nTranslations of the originals of most of these tales have been\npublished by Caussin de Perceval and Gauttier; and a comparison\nclearly shows the great extent to which Chavis and Cazotte have\naltered, amplified and (in a literary sense) improved their\nmaterials.\n\nIt is rather surprising that no recent edition of this work seems\nto have been issued, perhaps owing to the persistent doubts cast\nupon its authenticity, only a few of the tales, and those not the\nbest, having appeared in different collections. My friend, Mr. A.\nG. Ellis, himself an Oriental scholar, has remarked to me that he\nconsiders these tales as good as the old \u201cArabian Nights\u201d; and I\nquite agree with him that Chavis and Cazotte\u2019s Continuation is\nwell worthy of re-publication in its entirety.\n\nThe following are the principal tales comprised in this\ncollection, those included in our Table from later authors being\nindicated.\n\n1. The Robber Caliph, or the Adventures of Haroun Alraschid with\nthe Princess of Persia, and the beautiful Zutulbe. (No. 246.)\n\n2. The Power of Destiny, being the History of the Journey of\nGiafar to Damas, containing the Adventures of Chelih and his\nFamily. (No. 280.)\n\n3. History of Halechalbe and the Unknown Lady. (No. 204c.)\n\n4. Story of Xailoun the Idiot.\n\n5. The Adventures of Simoustapha and the Princess Ilsetilsone.\n(No. 247.)\n\n6. History of Alibengiad, Sultan of Herak, and of the False Birds\nof Paradise.\n\n7. History of Sinkarib and his Two Viziers. (No. 249.)\n\n8. History of the Family of the Schebandad of Surat.\n\n9. Story of Bohetzad and his Ten Viziers. (No. 174.)\n\n10. Story of Habib and Dorathil-Goase. (No. 251.)\n\n11. History of the Maugraby, or the Magician.\n\nOf these, Nos. 4, 6, 8 and 11 only are not positively known in\nthe original. No. 11 is interesting, as it is the seed from which\nSouthey\u2019s \u201cThalaba the Destroyer\u201d was derived.\n\nOn the word Maugraby, which means simply Moor, Cazotte has the\nfollowing curious note: \u201cCe mot signifie barbare, barbaresque\nplus proprement. On jure encore par lui en Provence, en\nLanguedoc, et en Gascogne Maugraby; ou ailleurs en France\nMeugrebleu.\u201d\n\nThe Domdaniel, where Zatanai held his court with Maugraby and his\n\npupilmagicians, is described as being under the sea near Tunis.\n\nIn Weil\u2019s story of Joodar and Mahmood (No. 201) the Magician\n\nMahmood is always called the Moor of Tunis.\n\n\nNo. 3 (=our No. 204c) contains the additional incident of the\ndoor opened only once a year which occurs in our No. 9a, aa.\n\nMoore probably took the name Namouna from Cazotte\u2019s No. 5, in\nwhich it occurs. In the same story we find a curious name of a\nJinniyah, Setelpedour. Can it be a corruption of Sitt El Budoor?\n\nFor further remarks on Cazotte\u2019s Continuation, compare Russell\u2019s\n\nHistory of Aleppo, i. p. 385; and Russell and Scott, Ouseley\u2019s\n\nOriental Collections, i. pp. 246, 247; ii. p. 25; and the\n\n\u201cGentleman\u2019s Magazine\u201d for February, 1779.\n\n\nAn English version under the title \u201cArabian Tales, or a\nContinuation of the Arabian Nights\u2019 Entertainments,\u201d translated\nby Robert Heron, was published in Edinburgh in 1792 in 4 vols.,\nand in London in 1794 in 3 vols. It was reprinted in Weber\u2019s\n\u201cTales of the East\u201d (Edinburgh, 1812); and, as already mentioned,\nis included in an edition of the Arabian Nights published in\nLiverpool in 1813.\n\nA German translation forms vols. 5 to 8 of the \u201cBlaue\n\nBibliothek,\u201d published in Gotha in 1790 and 1791; and the British\n\nMuseum possesses vols. 3 and 4 of a Russian edition, published at\n\nMoscow in 1794 and 1795, which is erroneously entered in the\n\ncatalogue as the Arabian Nights in Russian.\n\n\nRespecting the work of Chavis and Cazotte, Sir R. F. Burton\nremarks, \u201cDom Dennis Chavis was a Syrian priest of the order of\nSaint Bazil, who was invited to Paris by the learned minister,\nBaron Arteuil, and he was assisted by M. Cazotte, a French\nauthor, then well known, but wholly ignorant of Arabic. These\ntales are evidently derived from native sources; the story of\nBohetzad (King Bakhtiyar) and his Ten Wazirs is taken bodily from\nthe Bres. Edit. [not so; but the original Arabic had long been\nknown in the French libraries]. As regards the style and\ntreatment, it is sufficient to say that the authors out-Gallanded\nGalland, while Heron exaggerates every fault of his original.\u201d\n\nThe first enlarged edition of Galland in French was published by\nCaussin de Perceval, at Paris, in 9 vols., 8vo (1806). In\naddition to Galland\u2019s version, he added four tales (Nos. 21a, 22,\n32 and 37), with which he had been furnished by Von Hammer. He\nalso added a series of tales, derived from MSS. in the Parisian\nlibraries, most of which correspond to those of Cazotte.\n\nThe most important of the later French editions was published by\nE. Gauttier in 7 vols. in 1822; it contains much new matter. At\nthe end, the editor gives a list of all the tales which he\nincludes, with arguments. He has rather oddly distributed his\nmaterial so as to make only 568 nights. The full contents are\ngiven in our Table; the following points require more special\nnotice. Vol. i. Gauttier omits the Third Shaykh\u2019s story (No. 1c)\non account of its indecency, although it is really no worse than\nany other story in The Nights. In the story of the Fisherman, he\nhas fallen into a very curious series of errors. He has\nmisunderstood King Yunan\u2019s reference to King Sindbad (Burton i.\np. 50) to refer to the Book of Sindibad (No. 135); and has\nconfounded it with the story of the Forty Vazirs, which he says\nexists in Arabic as well as in Turkish. Of this latter,\ntherefore, he gives an imperfect version, embedded in the story\nof King Yunan (No. 2a). Here it may be observed that another\nimperfect French version of the Forty Vazirs had previously been\npublished by Petis de la Croix under the title of Turkish Tales.\nA complete German version by Dr. Walter F. A. Behrnauer was\npublished at Leipzig in 1851, and an English version by Mr. E. J.\nW. Gibb has appeared while these sheets are passing through the\npress.\n\nVol. ii. After No. 6 Gauttier places versions of Nos. 32 and 184\nby Langl\u00e8s. The Mock Caliph is here called Aly-Chah. The other\nthree tales given by Caussin de Perceval from Von Hammer\u2019s MSS.\nare omitted by Gauttier. Vol. v. (after No. 198) concludes with\ntwo additional tales (Nos. 207h and 218) from Scott\u2019s version.\nBut the titles are changed, No. 207h being called the Story of\nthe Young Prince and the Green Bird, and No. 218 the Story of\nMahmood, although there is another story of Mahmood in vol. 1.\n(==No. 135m) included as part of the Forty Vazirs.\n\nVol. vi. includes the Ten Vazirs (No. 174), derived, however, not\nfrom the Arabic, but from the Persian Bakhtyar Nameh. Three of\nthe subordinate tales in the Arabic version are wanting in\nGauttier\u2019s, and another is transferred to his vol. vii., but he\nincludes one, the King and Queen of Abyssinia (No. 252), which\nappears to be wanting in the Arabic. The remainder of the volume\ncontains tales from Scott\u2019s version, the title of Mazin of\nKhorassaun (No. 215) being altered to the Story of Azem and the\nQueen of the Genii.\n\nVol. vii. contains a series of tales of which different versions\nof six only (Nos. 30, 174, 246, 248, 249 and 250) were previously\npublished. Though these have no claim to be considered part of\nThe Nights, they are of sufficient interest to receive a passing\nmention, especially as Gauttier\u2019s edition seems not to have been\nconsulted by any later writer on The Nights, except Habicht, who\nbased his own edition mainly upon it. Those peculiar to\nGauttier\u2019s edition are therefore briefly noticed.\n\nPrincess Ameny (No. 253)\u2014A princess who leaves home disguised as\na man, and delivers another princess from a black slave. The\nepisode (253b) is a story of enchantment similar to Nos. 1a-c.\n\nAly Djohary (No. 254)\u2014Story of a young man\u2019s expedition in\nsearch of a magical remedy.\n\nThe Princes of Cochin China (No. 255)\u2014The princes travel in\nsearch of their sister who is married to a Jinni, who is under\nthe curse of Solomon. The second succeeds in breaking the spell,\nand thus rescues both his brother, his sister, and the Jinni by\nkilling a bird to which the destiny of the last is attached.\n(This incident is common in fiction; we find it in the genuine\nNights in Nos. 154a and 201.)\n\nThe Wife with Two Husbands (No. 256)\u2014A well-known Eastern story;\nit may be found in Wells\u2019 \u201cMehemet the Kurd,\u201d pp. 121\u2013127, taken\nfrom the Forty Vazirs. Compare Gibbs, the 24th Vazir\u2019s Story, pp.\n257\u2013266.\n\nThe Favourite (No. 257)\u2014One of the ordinary tales of a man\nsmuggled into a royal harem in a chest (compare Nos. 6b and 166).\n\nZoussouf and the Indian Merchant (No. 258)\u2014Story of a ruined man\ntravelling to regain his fortune.\n\nPrince Benazir (No. 258)\u2014Story of a Prince promised at his\nbirth, and afterwards given up by his parents to an evil Jinni,\nwhom he ultimately destroys. (Such promises, especially, as here,\nin cases of difficult labour, are extremely common in folk-tales;\nthe idea probably originated in the dedication of a child to the\nGods.) Gauttier thinks that this story may have suggested that of\nMaugraby to Cazotte; but it appears to me rather doubtful whether\nit is quite elaborate enough for Cazotte to have used it in this\nmanner.\n\nSelim, Sultan of Egypt (No. 261)\u2014This and its subordinate tales\nchiefly relate to unfaithful wives; that of Adileh (No. 261b) is\ncurious; she is restored to life by Jesus (whom Gauttier, from\nmotives of religious delicacy, turns into a Jinni!) to console\nher disconsolate husband, and immediately betrays the latter.\nThese tales are apparently from the Forty Vazirs; cf. Gibbs, the\n10th Vazir\u2019s Story, pp. 122\u2013129 (= our No. 261) and the Sixth\nVazir\u2019s Story, pp. 32\u201384 (= No. 261b.)\n\nThe bulk of the tales in Gauttier\u2019s vol. vii. are derived from\nposthumous MSS. of M. Langl\u00e8s, and several have never been\npublished in English. Gauttier\u2019s version of Heycar (No. 248) was\ncontributed by M. Agoub.\n\nThe best-known modern German version (Tausend und Eine Nacht,\nArabische Erzahlungen, Deutsch von Max. Habicht, Fr. H. von der\nHagen und Carl Schall. Breslau, 15 vols. 12mo) is mainly based\nupon Gauttier\u2019s edition, but with extensive additions, chiefly\nderived from the Breslau text. An important feature of this\nversion is that it includes translations of the prefaces of the\nvarious editions used by the editors, and therefore supplies a\ngood deal of information not always easily accessible elsewhere.\nThere are often brief notes at the end of the volumes.\n\nThe fifth edition of Habicht\u2019s version is before me, dated 1840;\nbut the preface to vol. i. is dated 1824, which may be taken to\nrepresent the approximate date of its first publication. The\nfollowing points in the various vols. may be specially noticed:\u2014\n\nVol. i. commences with the preface of the German editor, setting\nforth the object and scope of his edition; and the prefaces of\nGauttier and Galland follow. No. 1c, omitted by Gauttier, is\ninserted in its place. Vols. ii. and iii. (No. 133), notes,\nchiefly from Langl\u00e8s, are appended to the Voyages of Sindbad; and\nthe destinations of the first six are given as follows:\u2014\n\nI.   Voyage to Sumatra.       IV.  Voyage to the Sunda Islands.\n\nII.  Voyage to Ceylon.        V.   Voyage to the Sunda Islands.\n\nIII. Voyage to Selahath.      VI.  Voyage to Zeilan.\n\n\nVol. v. contains an unimportant notice from Galland, with\nadditional remarks by the German editors, respecting the division\nof the work into Nights.\n\nVol. vi. contains another unimportant preface respecting Nos. 191\nand 192.\n\nVol. x. Here the preface is of more importance, relating to the\ncontents of the volume, and especially to the Ten Vazirs (No.\n174).\n\nVol. xi. contains tales from Scott. The preface contains a full\naccount of his MSS., and the tales published in his vol. vi. This\npreface is taken partly from Ouseley\u2019s Oriental Collections, and\npartly from Scott\u2019s own preface.\n\nVol. xii. contains tales from Gauttier, vol. vii. The preface\ngives the full contents of Clarke\u2019s and Von Hammer\u2019s MSS.\n\nVol. xiii. includes Caussin de Perceval\u2019s Preface, the remaining\ntales from Gauttier\u2019s vol. vii. (ending with Night 568), and four\ntales from Caussin which Gauttier omits (Nos. 21a, 22, 37 and\n202).\n\nVols. xiv. and xv. (extending from Night 884 to Night 1001)\nconsist of tales from the Breslau edition, to which a short\npreface, signed by Dr. Max. Habicht, is prefixed. The first of\nthese tales is a fragment of the important Romance of Seyf Zul\nYesn (so often referred to by Lane), which seems to have been\nmixed with Habicht\u2019s MS. of The Nights by mistake. (Compare\nPayne, Tales, iii. 243.)\n\nIn this fragment we have several incidents resembling The Nights;\nthere is a statue which sounds an alarm when an enemy enters a\ncity (cf. Nos. 59 and 137); Seyf himself is converted to the\nfaith of Abraham, and enters a city where a book written by\nJaphet is preserved. The text of this story has lately been\npublished; and Sir R. F. Burton informs me that he thinks he has\nseen a complete version in some European language; but I have not\nsucceeded in obtaining any particulars concerning it.\n\nOn account of the interest and importance of the work, I append\nto this section an English version of the fragment translated\ninto German by Habicht. (From the extreme simplicity of the\nstyle, which I have preserved, I suspect that the translation is\nconsiderably abridged.)\n\nThere is an Icelandic version of The Nights (p\u00fasund og ein Nott.\nArabiskar S\u00f6gur. Kaupmannah\u00f6fn, 1857, 4 vols. roy. 8vo), which\ncontains Galland\u2019s tales, and a selection of others, distributed\ninto 1001 Nights, and apparently taken chiefly from Gauttier, but\nwith the addition of two or three which seem to be borrowed from\nLane (Nos. 9a, 163, 165, &c.). It is possibly derived immediately\nfrom some Danish edition.\n\nThere is one popular English version which may fairly be called a\ncomposite edition; but it is not based upon Gauttier. This is the\n\u201cSelect Library Edition. Arabian Nights\u2019 Entertainments, selected\nand revised for general use. To which are added other specimens\nof Eastern Romance. London: James Burns, 1847. 2 vols.\u201d\n\nIt contains the following tales from The Nights: Nos. 134, 3,\n133, 162, 1, 2, 155, 191, 193, 192, 194, 194a, 194c, 21, 198,\n170, 6.\n\nNo. 134 is called the City of Silence, instead of the City of\nBrass, and is certainly based partly upon Lane. In No. 155, Manar\nAl Sana is called Nur Al Nissa. One story, \u201cThe Wicked Dervise,\u201d\nis taken from Dow\u2019s \u201cPersian Tales of Inatulla;\u201d another \u201cThe\nEnchanters, or the Story of Misnar,\u201d is taken from the \u201cTales of\nthe Genii.\u201d Four other tales, \u201cJalaladdeen of Bagdad,\u201d \u201cThe two\nTalismans,\u201d \u201cThe Story of Haschem,\u201d and \u201cJussof, the Merchant of\nBalsora,\u201d clearly German imitations, are said to be translated\nfrom the German of Grimm, and there are two others, \u201cAbdullah and\nBalsora,\u201d and \u201cThe King and his Servant,\u201d the origin of which I\ndo not recognise, although I think I have read the last before.\n\nGrimm\u2019s story of Haschem concludes with the hero\u2019s promotion to\nthe post of Grand Vizier to Haroun Al-Rashid, in consequence of\nthe desire of the aged \u201cGiafar\u201d to end his days in peaceful\nretirement! The principal incident in Jalaladdeen, is that of the\nOld Woman in the Chest, borrowed from the wellknown story of the\nMerchant Abudah in the \u201cTales of the Genii,\u201d and it is thus an\nimitation of an imitation,\n\n      THE COMMENCEMENT OF THE STORY OF SAIF ZUL YEZN (ZU\u2019L\n         YAZAN) ACCORDING TO HABICHT\u2019S GERMAN VERSION.\n\nIn very ancient times, long before the age of Mohammed, there\nlived a King of Yemen, named Zul Yezn. He was a Himyarite of the\nrace of Fubbaa (Tabb\u00e1\u2019) and had large armies and a great capital.\nHis Minister was named Yottreb (Yathrab == Medinat), and was well\nskilled in the knowledge of the ancients. He once had a vision in\nwhich the name of the Prophet was revealed to him, with the\nannouncement of his mission in later times; and he was also\ninformed that he would be the last of the Prophets. In\nconsequence of this vision he believed in the Prophet before his\nadvent; but he concealed his faith. One day the King held a\nreview of his troops, and was delighted with their number and\nhandsome appearance. He said to the Wazir, \u201cIs there any person\non earth whose power can compare with mine?\u201d \u201cO yes,\u201d answered\nthe Wazir, \u201cthere is King Baal-Beg, whose troops fill the deserts\nand the cultivated lands, the plains and the valleys.\u201d \u201cI must\nmake war upon him, then,\u201d exclaimed the King, \u201cand destroy his\npower.\u201d He immediately ordered the army to prepare to march, and\nafter a few days the drums and trumpets were heard. The King and\nhis Wazir set forth in magnificent array, and after a rapid\nmarch, they arrived before the holy city Medina, which may God\nkeep in high renown! The Wazir then said to the King, \u201cHere is\nthe holy house of God, and the place of great ceremonies. No one\nshould enter here who is not perfectly pure, and with head and\nfeet bare. Pass around it with your companions, according to the\ncustom of the Arabs.\u201d The King was so pleased with the place that\nhe determined to destroy it, to carry the stones to his own\ncountry, and to rebuild it there, that the Arabs might come to\nhim on pilgrimage, a nd that he might thus exalt himself above\nall Kings. He pondered over this plan all night, but next morning\nhe found his body fearfully swollen. He immediately sent for his\nWazir, and lamented over his misfortune. \u201cThis is a judgment sent\nupon you,\u201d replied the Wazir, \u201cby the Lord of this house. If you\nalter your intention of destroying the temple, you will be healed\nat once.\u201d The King gave up his project, and soon found himself\ncured. Soon afterwards he said to himself, \u201cThis misfortune\nhappened to me at night, and left me next day of its own accord;\nbut I will certainly destroy the house.\u201d But next morning his\nface was so covered with open ulcers that he could no longer be\nrecognised. The Wazir then approached him and said, \u201cO King,\nrenounce your intention, for it would be rebellion against the\nLord of Heaven and Earth, who can destroy every one who opposes\nhim.\u201d When the King heard this, he reflected awhile and said,\n\u201cWhat would you wish me to do?\u201d The Wazir replied, \u201cCover the\nhouse with carpets from Yemen.\u201d The King resolved to do this, and\nwhen night came he retired to rest. He then saw an apparition\nwhich ordered him not to march further into the country of King\nBaal-Beg, but to turn towards Abyssinia and Nigritia, adding,\n\u201cRemain there, and choose it as thy residence, and assuredly one\nof thy race will arise through whom the threat of Noah shall be\nfulfilled.\u201d When the King awoke next morning he related this to\nthe Wazir, who advised him to use his own judgment about it. The\nKing immediately gave orders to march. The army set forth, and\nafter ten days they arrived at a country the soil of which seemed\nto consist of chalk, for it appeared quite white. The Wazir\nYottreb then went to the King and requested his permission to\nfound a city here for his people. \u201cWhy so?\u201d asked the King.\n\u201cBecause,\u201d replied the Wazir, \u201cthis will one day be the place of\nRefuge of the Prophet Mohammed, who will be sent at the end of\ntime.\u201d The King then gave his consent, and Yottreb immediately\nsummoned architects and surveyors, who dug out the ground, and\nreared the walls, and erected beautiful palaces. They did not\ndesist from the work until the Wazir ordered a number of his\npeople to remove to this city with their families. This was done,\nand their posterity inhabit the city to this day. He then gave\nthem a scroll, and said, \u201cHe who comes to you as a fugitive to\nthis house will be the ruler of this city.\u201d He then called the\ncity Yottreb after his own name, and the scroll descended from\nfather to son till the Apostle of God arrived as a fugitive from\nMecca, when the inhabitants went out to meet him, and presented\nhim with it. They afterwards became his auxiliaries and were\nknown as the Ansar. But we must now return to King Zul Yezn. He\nmarched several days toward Abyssinia, and at last arrived in a\nbeautiful and fertile country where he informed his Wazir that he\nwould like to build a city for his subjects. He gave the\nnecessary orders, which were diligently executed; canals were dug\nand the surrounding country cultivated; and the city was named\nMedinat El-Hamra, the Red. At last the news reached the King of\nAbyssinia, whose name was Saif Ar-Raad (Thunder-sword), and whose\ncapital was called Medinat ad-Durr (the Rich in Houses). Part of\nthis city was built on solid land and the other was built in the\nsea. This prince could bring an army of 600,000 men into the\nfield, and his authority extended to the extremity of the then\nknown world. When he was informed of the invasion of Zul Yezn, he\nsummoned his two Wazirs, who were named Sikra Divas and Ar-Ryf.\nThe latter was well versed in ancient books, in which he had\ndiscovered that God would one day send a Prophet who would be the\nlast of the series. He believed this himself, but concealed it\nfrom the Abyssinians, who were still worshippers of Saturn. When\nthe Wazirs came before the King, he said to them, \u201cSee how the\nArabs are advancing against us; I must fight them.\u201d Sikra Divas\nopposed this design, fearing lest the threat of Noah should be\nfulfilled. \u201cI would rather advise you,\u201d said he, \u201cto make the\nKing a present and to send with it the most beautiful maiden in\nyour palace. But give her poison secretly, and instruct her to\npoison the King when she is alone with him. If he is once dead,\nhis army will retire without a battle.\u201d The King adopted this\nadvice, and prepared rich presents, and summoned a beautiful\ngirl, whose artfulness and malice were well known. Her name was\nKamrya (Moonlight). The King said to her, \u201cI have resolved to\nsend you as a present, for a secret object. I will give you\npoison, and when you are alone with the Prince to whom I will\nsend you, drop it into his cup, and let him take it. As soon as\nhe is dead, his army will leave us in peace.\u201d \u201cVery well, my\nmaster,\u201d replied the girl, \u201cI will accomplish your wish.\u201d He then\nsent her with the other presents and a letter to the city of Zul\nYezn. But the Wazir Ar-Ryf had scarcely left the King\u2019s presence\nwhen he wrote a letter, and commanded a slave to carry it to Zul\nYezn. \u201cIf you can give it to him before the arrival of the slave-girl,\u201d\nadded he, \u201cI will give you your freedom.\u201d The slave made\nall possible haste to the Arab King, but yet the presents arrived\nbefore him. A chamberlain went to the King and informed him that\na messenger had arrived at the gate with presents from the King\nof Abyssinia, and requested permission to enter. Zul Yezn\nimmediately ordered that he should be admitted, and the presents\nand the maiden were at once delivered to him. When he saw her, he\nwas astonished at her beauty, and was greatly delighted. He\nimmediately ordered her to be conveyed to his palace, and was\nvery soon overcome with love for her. He was just about to\ndissolve the assembly to visit Kamrya, when the Wazir Yottreb\ndetained him, saying, \u201cDelay a while, O King, for I fear there is\nsome treachery hidden behind this present. The Abyssinians hate\nthe Arabs exceedingly, but are unwilling to make war with them,\nlest the threat of Noah should be fulfilled. It happened one day\nthat Noah was sleeping when intoxicated with wine, and the wind\nuncovered him. His son Ham laughed, and did not cover him; but\nhis other son Seth (sic) came forward, and covered him up. When\nNoah awoke, he exclaimed to Ham, May God blacken thy face!\u2019 But\nto Seth he said, May God make the posterity of thy brother the\nservants of thine until the day of Resurrection!\u2019 This is the\nthreat which they dread as the posterity of Ham.\u201d While the King\nwas still conversing with his Wazir, the Chamberlain announced\nthe arrival of a messenger with a letter. He was immediately\nadmitted, and delivered the letter, which was read by the Wazir\nYottreb. Ar-Ryf had written, \u201cBe on your guard against Kamrya, O\nKing, for she hath poison with her, and is ordered to kill you\nwhen she is alone with you.\u201d The King now began loudly to praise\nthe acuteness of his Wazir, and went immediately to Kamrya with\nhis drawn sword. When he entered, she rose and kissed the ground,\nbut he exclaimed, \u201cYou have come here to poison me!\u201d She was\nconfounded, and took out the poison, and handed it to the King,\nfull of artifice, and thinking, \u201cIf I tell him the truth, he will\nhave a better opinion of me, and if he confides in me, I can kill\nhim in some other manner than with this poison.\u201d It fell out as\nshe expected, for the King loved her, gave her authority over his\npalace and his female slaves, and found himself very happy in her\npossession. But she herself found her life so pleasant that,\nalthough King Ar-Raad frequently sent to ask her why she had not\nfulfilled her commission, she always answered, \u201cWait a little; I\nam seeking an opportunity, for the King is very suspicious.\u201d Some\ntime passed over, and at length she became pregnant. Six months\nafterwards Zul Yezn fell ill; and as his sickness increased, he\nassembled the chief men of his Court, informed them of the\ncondition of Kamrya, and after commending her to their\nprotection, he ordered that if she bore a son, he should succeed\nhim. They promised to fulfil his commands, and a few days\nafterwards Zul Yezn died. Kamrya now governed the country, till\nshe brought forth a son. He was a child of uncommon beauty, and\nhad a small mole on his cheek. When she saw the child she envied\nhim, and said to herself, \u201cWhat, shall he take away the kingdom\nfrom me? No, it shall never be;\u201d and from this time forward she\ndetermined to put him to death. After forty days, the people\nrequested to see their King. She showed him to them, and seated\nhim on the throne of the kingdom, whereupon they did homage to\nhim, and then dispersed. His mother took him back into the\nPalace, but her envy increased so much that she had already\ngrasped a sword to kill him, when her nurse entered and asked\nwhat she was going to do. \u201cI am about to kill him,\u201d answered she.\n\u201cHave you not reflected,\u201d said the nurse, \u201cthat if you kill him\nthe people will revolt, and may kill you also?\u201d \u201cLet me kill\nhim,\u201d persisted she, \u201cfor even should they kill me, too, I should\nat least be released from my envy.\u201d \u201cDo not act thus,\u201d warned the\nnurse, \u201cor you may repent it, when repentance cannot help you.\u201d\n\u201cIt must be done,\u201d said Kamrya. \u201cNay, then,\u201d said the nurse, \u201cif\nit cannot be avoided, let him at least be cast into the desert,\nand if he lives, so much the better for him; but if he dies, you\nare rid of him for ever.\u201d She followed this advice and set out on\nthe way at night time with the child, and halted at a distance of\nfour days\u2019 journey, when she sat down under a tree in the desert.\nShe took him on her lap, and suckled him once more, and then laid\nhim on a bed, putting a purse under his head, containing a\nthousand gold pieces and many jewels. \u201cWhoever finds him,\u201d said\nshe, \u201cmay use the money to bring him up;\u201d and thus she left him.\n\nIt happened by the gracious decree of God, that hunters who were\nchasing gazelles surprised a female with a fawn; the former took\nto flight, and the hunters carried off the little one. When the\nmother returned from the pasture, and found her fawn gone, she\ntraversed the desert in all directions in search of it, and at\nlength the crying of the deserted child attracted her. She lay\ndown by the child, and the child sucked her. The gazelle left him\nagain to go to graze, but always returned to the little one when\nshe was satisfied. This went on till it pleased God that she\nshould fall into the net of a hunter. But she became enraged,\ntore the net, and fled. The hunter pursued her, and overtook her\nwhen she reached the child, and was about to give him suck. But\nthe arrival of the hunter compelled the gazelle to take to\nflight, and the child began to cry, because he was not yet\nsatisfied. The hunter was astonished at the sight, and when he\nlifted the child up, he saw the purse under his head, and a\nstring of jewels round his neck. He immediately took the child\nwith him, and went to a town belonging to an Abyssinian king\nnamed Afrakh, who was a dependent of King Saif Ar-Raad. He handed\nover the child to him, saying that he had found it in the lair of\na gazelle. When the King took the child into his care, it smiled\nat him, and God awakened a feeling of love towards him in the\nKing\u2019s heart; and he then noticed the mole on his cheek. But when\nhis Wazir Sikar Diun, the brother of Sikar Divas, who was Wazir\nto King Saif Ar-Raad, entered and saw the child, God filled his\nheart with hate towards him. \u201cDo not believe what this man told\nyou,\u201d he said, when the King told him the wonderful story of the\ndiscovery, \u201cit can only be the child of a mother who has come by\nit wrongly, and has abandoned it in the desert, and it would be\nbetter to kill it.\u201d \u201cI cannot easily consent to this,\u201d said the\nKing. But he had hardly spoken, when the palace was filled with\nsounds of rejoicing, and he was informed that his wife had just\nbeen safely delivered of a child. On this news he took the boy on\nhis arm, and went to his wife, and found that the new-born child\nwas a girl, and that she had a red mole on her cheek. He wondered\nwhen he saw this, and said to Sikar Diun, \u201cSee how beautiful they\nare!\u201d But when the Wazir saw it, he slapped his face, and cast\nhis cap on the ground, exclaiming, \u201cShould these two moles unite,\nI prophesy the downfall of Abyssinia, for they presage a great\ncalamity. It would be better to kill either the boy or your\ndaughter.\u201d \u201cI will kill neither of them,\u201d replied the King, \u201cfor\nthey have been guilty of no crime.\u201d He immediately provided\nnurses for the two children, naming his daughter Shama (Mole) and\nthe boy Wakhs[FN#471] El Fellat (Lonely one, or Desert); and he\nreared them in separate apartments, that they might not see each\nother. When they were ten years old, Wakhs El Fellat grew very\nstrong, and soon became a practised horseman, and surpassed all\nhis companions in this accomplishment, and in feats of arms. But\nwhen he was fifteen, he was so superior to all others, that Sikar\nDiun threatened the King that he would warn King Saif Ar-Raad\nthat he was nurturing his enemy in his house, if he did not\nimmediately banish him from the country; and this threat caused\nKing Afrakh great alarm. It happened that he had a general, who\nwas called Gharag El Shaker (Tree-splitter), because he was\naccustomed to hurl his javelin at trees, and thus to cleave them\nasunder. He had a fortress three days\u2019 journey from the town; and\nthe King said to him, \u201cTake Wakhs El Fellat to your castle, and\nnever let him return to this neighbourhood.\u201d He added privately,\n\u201cLook well after him and preserve him from all injury, and have\nhim instructed in all accomplishments.\u201d The general withdrew, and\ntook the boy with him to his castle, and instructed him\nthoroughly in all accomplishments and sciences. One day he said\nto him, \u201cOne warlike exercise is still unknown to you.\u201d \u201cWhat is\nthat?\u201d said Wakhs El Fellat. \u201cCome and see for yourself,\u201d replied\nhe. The general then took him to a place where several trees were\ngrowing, which were so thick that a man could not embrace the\ntrunk. He then took his javelin, hurled it at one of them, and\nsplit the trunk. Wakhs El Fellat then asked for the javelin, and\nperformed the same feat, to the astonishment of his instructor.\n\u201cWoe to thee!\u201d exclaimed he, \u201cfor I perceive that you are the man\nthrough whom the threat of Noah will be fulfilled against us.\nFly, and never let yourself be seen again in our country, or I\nwill kill you.\u201d Wakhs El Fellat then left the town, not knowing\nwhere to go. He subsisted for three days on the plants of the\nearth, and at last he arrived at a town encircled by high walls,\nthe gates of which were closed. The inhabitants were clothed in\nblack, and uttered cries of lamentation. In the foreground he saw\na bridal tent, and a tent of mourning. This was the city of King\nAfrakh who had reared him, and the cause of the mourning of the\ninhabitants was as follows. Sikar Diun was very angry that the\nKing had refused to follow his advice, and put the boy to death,\nand had left the town to visit one of his friends, who was a\nmagician, to whom he related the whole story. \u201cWhat do you\npropose to do now?\u201d asked the magician. \u201cI will attempt to bring\nabout a separation between him and his daughter,\u201d said the Wazir.\n\u201cI will assist you,\u201d was the answer of the magician. He\nimmediately made the necessary preparations, and summoned an evil\nJinni named Mukhtatif (Ravisher) who inquired, \u201cWhat do you\nrequire of me?\u201d \u201cGo quickly to the city of King Afrakh, and\ncontrive that the inhabitants shall leave it.\u201d In that age men\nhad intercourse with the more powerful Jinn, and each attained\ntheir ends by means of the other. The Jinn did not withdraw\nthemselves till after the advent of the Prophet. The magician\ncontinued, \u201cWhen the inhabitants have left the city, they will\nask you what you want. Then say, Bring me out Shama, the\ndaughter of your King, adorned with all her jewels, and I will\ncome to-morrow and carry her away. But if you refuse, I will\ndestroy your city, and destroy you all together.\u2019\u201d When Mukhtatif\nheard the words of this priest of magic, he did as he was\ncommanded, and rushed to the city. When Sikar Diun saw this, he\nreturned to King Afrakh to see what would happen; but he had\nscarcely arrived when the voice of Mukhtatif resounded above the\ncity. The inhabitants went to the King, and said, \u201cYou have heard\nwhat is commanded, and if you do not yield willingly, you will be\nobliged to do so by force.\u201d The King then went weeping to the\nmother of the Princess, and informed her of the calamity. She\ncould scarcely contain herself for despair, and all in the palace\nwept at parting from the Princess. Meantime Shama was richly\nattired, torn from her parents, and hurried to the bridal tent\nbefore the town, to be carried away by the evil Jinni. The\ninhabitants were all assembled on the walls of the city, weeping.\nIt was just at this moment that Wakhs El Fellat arrived from the\ndesert, and entered the tent to see what was going on. When King\nAfrakh, who was also on the wall, saw him, he cried out to him,\nbut he did not listen, and dismounted, fastened his horse to a\ntent-stake, and entered. Here he beheld a maiden of extraordinary\nbeauty and perfection, but she was weeping. While he was\ncompletely bewildered by her beauty, she was no less struck by\nhis appearance. \u201cWho art thou?\u201d said the maiden to him. \u201cTell me\nrather who art thou?\u201d returned he. \u201cI am Shama, the daughter of\nKing Afrakh.\u201d \u201cThou art Shama?\u201d he exclaimed, \u201cand I am Wakhs El\nFellat, who was reared by thy father.\u201d When they were thus\nacquainted, they sat down together to talk over their affairs,\nand she took this opportunity of telling him what had passed with\nthe Jinni, and how he was coming to carry her away. \u201cO, you shall\nsee how I will deal with him,\u201d answered he, but at this moment\nthe evil Jinni approached, and his wings darkened the sun. The\ninhabitants uttered a terrible cry, and the Jinni darted upon the\ntent, and was about to raise it when he saw a man there, talking\nto the daughter of the King. \u201cWoe to thee, O son of earth,\u201d he\nexclaimed, \u201cwhat authority have you to sit by my betrothed?\u201d When\nWakhs El Fellat saw the terrible form of the Jinni, a shudder\ncame over him, and he cried to God for aid. He immediately drew\nhis sword, and struck at the Jinni, who had just extended his\nright hand to seize him, and the blow was so violent that it\nstruck off the hand. \u201cWhat, you would kill me?\u201d exclaimed\nMukhtatif, and he took up his hand, put it under his arm, and\nflew away. Upon this there was a loud cry of joy from the walls\nof the city. The gates were thrown open, and King Afrakh\napproached, companied by a crowd of people with musical\ninstruments, playing joyful music; and Wakhs El Fellat was\ninvested with robes of honour; but when Sikar Diun saw it it was\ngall to him. The King prepared an apartment expressly for Wakhs\nEl Fellat, and while Shama returned to her palace, he gave a\ngreat feast in honour of her deliverance from the fiend. After\nseven days had passed, Shama went to Wakhs El Fellat, and said to\nhim, \u201cAsk me of my father to-morrow, for you have rescued me, and\nhe will not be able to refuse you.\u201d He consented very willingly,\nand went to the King early next morning. The King gave him a very\nfavourable reception, and seated him with him on the throne; but\nWakhs El Fellat had not courage to prefer his suit, and left him\nafter a short interview. He had not long returned to his own\nroom, when Shama entered, saluted him, and asked, \u201cWhy did you\nnot demand me?\u201d \u201cI was too bashful,\u201d he replied. \u201cLay this\nfeeling aside,\u201d returned she, \u201cand demand me.\u201d \u201cWell, I will\ncertainly do so to-morrow,\u201d answered he. Thereupon she left him,\nand returned to her own apartment. Early next morning Wakhs El\nFellat went again to the King, who gave him a friendly reception,\nand made him sit with him. But he was still unable to prefer his\nsuit, and returned to his own room. Soon after Shama came to him\nand said, \u201cHow long is this bashfulness to last? Take courage,\nand if not, request some one else to speak for you.\u201d She then\nleft him, and next morning he repeated his visit to the King.\n\u201cWhat is your request?\u201d asked the latter. \u201cI am come as a\nsuitor,\u201d said Wakhs El Fellat, \u201cand ask the hand of your noble\ndaughter Shama.\u201d When Sikar Diun heard this, he slapped his face.\n\u201cWhat is the matter with you?\u201d asked the King. \u201cThis is what I\nhave foreseen,\u201d answered he, \u201cfor if these two moles unite, the\ndestruction of Abyssinia is accomplished.\u201d \u201cHow can I refuse\nhim?\u201d replied the King, \u201cwhen he has just delivered her from the\nfiend.\u201d \u201cTell him,\u201d answered Sikar Diun, \u201cthat you must consult\nwith your Wazir.\u201d The King then turned to Wakhs El Fellat, and\nsaid, \u201cMy son, your request is granted as far as I am concerned,\nbut I leave my Wazir to arrange it with you, so you must consult\nhim about it.\u201d Wakhs El Fellat immediately turned to the Wazir,\nand repeated his request to him. Sikar Diun answered him in a\nfriendly manner. \u201cThe affair is as good as arranged, no one else\nis suited for the King\u2019s daughter, but you know that the\ndaughters of the Kings require a dowry.\u201d \u201cAsk what you please,\u201d\nreturned Wakhs El Fellat. \u201cWe do not ask you for money or money\u2019s\nworth,\u201d said the Wazir, \u201cbut for the head of a man named Sudun,\nthe Ethiopian.\u201d \u201cWhere can I find him?\u201d said the prince. The\nWazir replied, \u201cHe is said to dwell in the fortress of Reg, three\ndays\u2019 journey from here.\u201d \u201cBut what if I fail to bring the head\nof Sudun?\u201d asked he. \u201cBut you will have it,\u201d returned the Wazir;\nand after this understanding the audience ceased, and each\nreturned to his dwelling.\n\nNow this Sudun had built his fortress on the summit of a high\nhill. It was very secure, and he defended it with the edge of the\nsword. It was his usual resort, from whence he sallied forth on\nplundering expeditions, and rendered the roads unsafe. At length\nthe news of him reached King Saif Ar-Raad, who sent against him\nthree thousand men, but he routed and destroyed them all. Upon\nthis, the King sent a larger number against him, who experienced\nthe same fate. He then despatched a third army, upon which Sudun\nfortified himself afresh, and reared the walls of his fortress so\nhigh that an eagle could scarcely pass them. We will now return\nto Shama, who went to Wakhs El Fellat, and reproached him with\nthe conditions he had agreed to, and added, \u201cIt would be better\nfor you to leave this place, and take me with you, and we will\nput ourselves under the protection of some powerful king.\u201d \u201cGod\nforbid,\u201d replied he, \u201cthat I should take you with me in so\ndishonourable a manner.\u201d As he still positively refused to\nconsent, she grew angry, and left him. Wakhs El Fellat lay down\nto rest, but he could not sleep. So he rose up, mounted his\nhorse, and rode away at midnight; and in the morning he met a\nhorseman who stationed himself in his path, but who was so\ncompletely armed that his face was concealed. When Wakhs El\nFellat saw him, he cried to him, \u201cWho are you, and where are you\ngoing?\u201d But instead of replying, he pressed upon him, and aimed a\nblow which Wakhs El Fellat successfully parried. A fight then\ncommenced between them, which lasted till nearly evening. At last\nthe difference in their strength became perceptible, and Wakhs El\nFellat struck his adversary so violent a blow with his javelin\nthat his horse fell to the ground. He then dismounted, and was\nabout to slay him, when the horseman cried to him, \u201cDo not kill\nme, O brave warrior, or you will repent when repentance will no\nmore avail you.\u201d \u201cTell me who you are?\u201d returned Wakhs El Fellat.\n\u201cI am Shama, the daughter of King Afrakh,\u201d replied the horseman.\n\u201cWhy have you acted thus?\u201d asked he. \u201cI wished to try whether you\nwould be able to hold your own against Sudun\u2019s people,\u201d she\nreplied. \u201cI have tried you now, and found you so valiant that I\nfear no longer on your account. Take me with you, O hero.\u201d \u201cGod\nforbid that I should do so,\u201d he returned; \u201cwhat would Sikar Diun\nand the others say? They would say that if Shama had not been\nwith him, he would never have been able to prevail against\nSudun.\u201d She then raised her eyes to heaven, and said, \u201cO God,\npermit him to fall into some danger from which I alone may\ndeliver him!\u201d Upon this Wakhs El Fellat pursued his journey,\nwithout giving any attention to her words. On the third day he\narrived at the valley where the fortress of Sudun was situated,\nwhen he began to work his way along behind the trees; and towards\nevening he arrived at the fortress itself, which he found to be\nsurrounded with a moat; and the gates were closed. He was still\nundecided what course to take, when he heard the sound of an\napproaching caravan; and he hid himself in the fosse of the\nfortress to watch it. He then saw that it was driven forward by a\nlarge body of men, and that the merchants were bound on their\nmules. When they arrived at the castle, they knocked at the gate;\nand when the troop entered, Wakhs El Fellat entered with them;\nand they unloaded the goods and bound the prisoners without\nnoticing him. When the armed men had finished their work, they\nascended to the castle, but he remained below. After a time, he\nwished to follow them, but when he trod on the first step, it\ngave way under him, and a dagger flew out, which struck him in\nthe groin. Upon this his eyes filled with tears, and he already\nlooked upon his destruction as certain, when a form came towards\nhim from the entrance of the castle, to deliver him; and as it\ndrew nearer, he perceived that it was Shama. He was filled with\nastonishment, and cried out, \u201cGod has heard your prayer! How did\nyou come here?\u201d \u201cI followed your traces,\u201d she replied, \u201ctill you\nentered the castle, when I imitated your example, and mingled\nwith the troops. I have now saved your life, although you have\nrefused to take me with you; but if you wish to advance further,\ndo not neglect to try whether each step is fixed, with the point\nof your sword.\u201d He now again began to ascend, feeling the way\nbefore him, and Shama followed, till they arrived at the last\nstair, when they saw that the staircase ended in a revolving\nwheel. \u201cSpring higher,\u201d advised Shama, \u201cfor I see a javelin which\nmagic art has placed here.\u201d They sprang over it, and pursued\ntheir way till they reached a large anteroom, lighted by a high\ncupola. They stopped here awhile, and examined everything\ncarefully. At last they approached the door of a room, and on\nlooking through the crevices, they saw about a hundred armed\nnegroes, among whom was a black slave who looked as savage as a\nlion. The room was lighted by wax candles, placed on gold and\nsilver candlesticks. At this moment, the black said, \u201cSlaves,\nwhat have you done with the prisoners belonging to the caravan?\u201d\n\u201cWe have chained them in the prison below, and left them in the\nsafest place,\u201d was the reply. But he continued, \u201cIf one of them\nwas carelessly bound, he might be able to release himself and the\nothers, and to gain possession of the stairs. Let one of you\ntherefore go down, examine them carefully, and tighten their\nbonds.\u201d One of them therefore came out, and the two strangers hid\nthemselves in the anteroom. When he had passed them, Wakhs El\nFellat stepped forward and pierced him through with his sword;\nShama dragged his body aside, and they both remained quiet for a\ntime. But as the slave remained away from his companions too\nlong, Sudun exclaimed, \u201cGo and see why he does not return, for I\nhave been in great alarm ever since we entered the castle to-day.\u201d\nA second then rose and took his sword, and as he came into\nthe anteroom, Wakhs El Fellat clove him in twain at one blow and\nShama dragged his body also on one side. They again waited\nquietly for a time, when Sudun said, \u201cIt seems as if hunters are\nwatching our slaves, and are killing them one after another.\u201d A\nthird then hastened out, and Wakhs El Fellat struck him such a\nblow that he fell dead to the ground, and Shama dragged him also\naway. But as he likewise remained absent so long, Sudun himself\nstood up and all the others with him, and he said, \u201cDid I not\nwarn and caution you? There is a singing in my ears, and my heart\ntrembles, for there must be people here who are watching our\nmen.\u201d He himself now came out, and the others followed him with\nlights and holding their hands on their swords, when one of the\nforemost suddenly stopped. \u201cWhy do you not advance!\u201d cried the\nothers. \u201cHow shall I go forward,\u201d said he, \u201cwhen he who has slain\nour friends stands before us.\u201d This answer was repeated to Sudun\nwhen he called on them in a voice of thunder to advance. When he\nheard this, he forced his way through them till he perceived\nWakhs El Fellat. \u201cWho are you, Satan?\u201d cried he, \u201cand who brought\nyou here?\u201d \u201cI came here,\u201d replied he, \u201cto cut off your head, and\ndestroy your memory.\u201d \u201cHave you any blood-feud against me?\u201d asked\nSudun, \u201cor any offence to revenge upon me?\u201d \u201cI have no enmity\nagainst you in my heart,\u201d said Wakhs El Fellat, \u201cand you have\nnever injured me; but I have asked Shama in marriage of her\nfather, and he has demanded of me your head as a condition. Be on\nyour guard, that you may not say I acted foully towards you.\u201d\n\u201cMadman,\u201d cried Sudun, \u201cI challenge you to a duel. Will you fight\ninside or outside the fortress?\u201d \u201cI leave that to you,\u201d returned\nWakhs El Fellat. \u201cWell, then, await me here,\u201d was the reply.\nSudun then went in, clothed himself in gilded armour, girt on a\nsaw-like sword, and came out holding a shining club in his hand.\nHe was so enraged that he knew not what to say, and at once\nattacked Wakhs El Fellat, who threw himself on his adversary like\na raging lion, and they fought together like hungry wolves; but\nboth despaired of victory. The swords spake a hard language on\nthe shields, and each of the combatants wished that he had never\nbeen born. When this desperate fight had lasted a long time,\nShama was greatly troubled lest Sudun should prove victorious. So\nshe seized a dagger and struck at Sudun, wounding the nerves of\nhis hand, so that he dropped his sword, while she exclaimed to\nWakhs El Fellat, \u201cMake an end of him.\u201d \u201cNo,\u201d replied Wakhs El\nFellat, \u201cI will make him my prisoner, for he is a brave and\nvaliant man.\u201d \u201cWith whom are you speaking?\u201d asked Sudun. \u201cWith\nShama,\u201d answered he. \u201cWhat,\u201d said Sudun, \u201cdid she come with you?\u201d\n\u201cYes,\u201d replied he. \u201cThen let her come before me.\u201d She came\nforward, and Sudun said, \u201cIs the world too narrow for your father\nthat he could demand nothing as your dowry but my head?\u201d \u201cThis\nwas his desire,\u201d answered she. Wakhs El Fellat then said, \u201cTake\nyour sword and defend yourself, for I will not fight with you,\nnow that it has fallen out of your hand.\u201d But Sudun replied, \u201cI\nwill not fight with you, for I am wounded, so take my head, and\ngo in peace with your bride.\u201d He then sat down and bowed his\nhead. \u201cIf you speak truly,\u201d said Wakhs El Fellat, \u201cseparate\nyourself from your people.\u201d \u201cWhy so?\u201d \u201cBecause I fear lest they\nmay surround me, and compel me to fight with them, and there is\nno need for me to shed their blood.\u201d Sudun then left the castle,\nbowed his head, and said, \u201cFinish your work.\u201d But Wakhs El Fellat\nsaid, \u201cIf you speak truth, come with me across the fosse of the\ncastle into the open ground.\u201d He did so, carefully barring the\ncastle behind him, and said, \u201cNow take my head.\u201d\n\nWhen the slaves saw this, they mounted the walls, and wept and\nlamented. But Shama cried out, \u201cTake his head, and let us hasten\nour return before morning dawns.\u201d \u201cWhat,\u201d said Wakhs El Fellat,\n\u201cshould I kill so brave a man in so treacherous a manner, when he\nis so noble and magnanimous?\u201d He then went up to Sudun, kissed\nhis head, and said, \u201cRise up, O warrior of the age, for you and\nyour companions are safe from me.\u201d They now all embraced each\nother, and made an offensive and defensive compact. \u201cTake me with\nyou alive, O brave man,\u201d said Sudun, \u201cand hand me over to the\nKing as his daughter\u2019s dowry. If he consents, well; but if not,\ntake my head, and woo your wife.\u201d \u201cGod forbid,\u201d said Wakhs El\nFellat, \u201cthat I should act thus after your magnanimity. Rather\nreturn to the castle, and assure your companions of your safety.\u201d\nAll this passed under the eyes of the other armed men. They\nrejoiced at the knightly conduct of both, and now came down,\nfell at the feet of Sudun and embraced him. They then did the\nsame to Wakhs El Fellat, whose hands they kissed and loaded him\nwith praises. After this, they all returned to the castle, and\nagreed to set out presently. They took with them whatever\ntreasures there were, and Wakhs El Fellat commanded them to\nrelease the prisoners and restore them their goods. They now all\nmounted their horses and journeyed to the country of King Afrakh,\ngreatly rejoiced at the mutual love of the warriors. When they\napproached the town, Shama parted from them, that nothing should\nbe known of her absence in the company. During this time, King\nAfrakh and Sikar Diun had amused themselves with hunting,\njesting, and sporting, and sent out scouts daily to look for\nWakhs El Fellat. \u201cWhat can have become of him?\u201d said the King\nonce to Sikar Diun. \u201cSudun has certainly killed him,\u201d replied the\nlatter, \u201cand you will never see him again.\u201d While they were thus\ntalking, they observed a great cloud of dust, and as it drew\nnearer, they could see the armed men more distinctly. The company\nwas led by a black knight, by whose side rode a younger white\nhorseman. When the King saw this, he exclaimed, \u201cWakhs El Fellat\nhas returned, in company with Sudun and his host.\u201d \u201cWait a\nlittle,\u201d replied Sikar Dian, \u201ctill we are certain of it.\u201d But\nwhen they drew nearer, and they could doubt no longer, Sikar Diun\nmounted his horse and fled, accompanied by the King and his\nfollowers, till they reached the town, and barred the gates. They\nthen watched from the walls, to see what would happen. When they\nsaw that the strangers dismounted and pitched tents, the King\nthought it was a good sign. He therefore ordered the town to be\ndecorated, and the gates to be opened, and rode out, attended by\na considerable escort, and approached the tents. The other party\nnow mounted their horses to go to meet them. When they approached\neach other, King Afrakh was about to dismount, but Wakhs El\nFellat would not allow it, and the King embraced him, and\ncongratulated him on his safety. He then saluted Sudun also, but\nthe latter did not return his salutation. He invited him to enter\nthe town, but he declined, as did Wakhs El Fellat likewise, who\ndid not wish to part from his companions. The King returned\naccompanied only by his own people, and prepared the best\nreception for the new-comers. On the following morning the King\nheld a general council, at which Sikar Diun appeared greatly\ndepressed. \u201cDid I not warn you beforehand,\u201d said he to the King,\n\u201cwhat you now see for yourself of this evil-doer? Did we not send\nhim to bring the head of Sudun, and he returns with him safe and\nsound, and on the best of terms, while our hearts are oppressed\nwith anxiety?\u201d \u201cYou may be right,\u201d replied the King, \u201cbut what\nare we to do now?\u201d\n\nThis conversation was interrupted by a tumult caused by the\narrival of Wakhs El Fellat and Sudun, who came to pay their\nrespects to the King. The King invited them to sit down, but\nSudun remained standing, and when he asked him again, he replied,\n\u201cYou craven, was the world too narrow for you that you desired my\nhead as your daughter\u2019s dowry?\u201d \u201cSit down,\u201d said the King, \u201cfor I\nknow that you are angry.\u201d \u201cHow can I sit down,\u201d returned Sudun,\n\u201cwhen you have ordered my death?\u201d \u201cGod forbid that I should act\nso unjustly,\u201d said the King; \u201cit was Sikar Diun.\u201d \u201cWhat,\u201d said\nhe, \u201cdo you accuse me of such an action in my presence?\u201d \u201cDid you\nnot make this condition with Wakhs El Fellat,\u201d said the King,\n\u201cand send him on his errand?\u201d Sikar Diun then turned to Sudun,\nand said, \u201cSit down, brave warrior, for we only did so from love\nto you, that we might be able to make a treaty with you, and that\nyou might join our company.\u201d After this answer, Sudun concealed\nhis anger, and sat down. Refreshments were now brought in, and\nafter partaking of them, Wakhs El Fellat and Sudun returned to\ntheir tents. Several days passed in this manner, and at length\nSudun said to Wakhs El Fellat, \u201cO my master, it is time for you\nto demand Shama in marriage, now you have won her with the edge\nof the sword. You have fulfilled their conditions long since by\nbringing them my head, but you have made no further progress at\npresent. Ask for her once more, and if they will not give her up,\nI will fall upon them with the sword, and we will carry Shama\noff, and then lay waste the city.\u201d \u201cI will demand her as my wife\nagain to-morrow,\u201d replied the other. When he went to the palace\nnext day, he found the King and all the court assembled. When\nthey saw him, they all rose from their seats, and when they sat\ndown again, he alone remained standing. \u201cWhy do you not sit\ndown,\u201d said the King, \u201cfor all your wishes are now fulfilled?\u201d \u201cI\nhave still to ask for Shama,\u201d he replied. \u201cYou know,\u201d returned\nthe King, \u201cthat ever since her birth I have allowed Sikar Diun to\nmake all arrangements for her.\u201d He now turned to Sikar Diun, who\nreplied in a friendly tone, \u201cShe is yours, for you have fulfilled\nthe conditions, and you have only now to give her ornaments.\u201d\n\u201cWhat kind of ornaments?\u201d asked he. \u201cInstead of ornaments,\u201d\nreplied the traitor, \u201cwe desire to receive a book containing the\nhistory of the Nile. If you bring it us, she is wholly yours, but\nif not, there is no marriage to be thought of.\u201d \u201cWhere is it to\nbe found?\u201d \u201cI cannot tell you myself.\u201d \u201cWell, then,\u201d returned\nWakhs El Fellat, \u201cif I do not bring you the book, Shama is lost\nto me; all present are witnesses to this.\u201d He went out with these\nwords, pushing his way through the crowded assembly, and Sudun\nbehind him, till they reached their tents. \u201cWhy did you promise\nthat,\u201d said Sudun, \u201clet us rather overcome them with the sword,\nand take Shama from them.\u201d \u201cNot so,\u201d replied Wakhs El Fellat, \u201cI\nwill only possess her honourably.\u201d \u201cAnd yet you do not even know\nhow to find the book,\u201d said Sudun; \u201crather listen to my advice,\nretire to my fortress, and leave me in their power.\u201d \u201cI would\nnever act thus,\u201d said Wakhs El Fellat, \u201cthough I should suffer\ndeath.\u201d After these and similar speeches, supper was brought in,\nand each retired to his sleeping apartment. But Wakhs El Fellat\nhad scarcely entered his room when Shama came in. \u201cWhat have you\ndone,\u201d said she, \u201cand what engagement have you undertaken? How\ncan you fulfil this condition? Do you not see that their only\nobject is to destroy you, or at least to get rid of you? I have\ncome to warn you again, and I say to you once more, take me with\nyou to Sudun\u2019s castle, where we can live at peace, and do not act\nas they tell you.\u201d \u201cI will carry out my engagement,\u201d he replied;\n\u201cI will not possess you like a coward, even though I should be\ncut to pieces with swords.\u201d Upon this, Shama was angry and left\nhim, while he lay down to rest, but could not sleep. He therefore\nrose up, saddled and mounted his horse and rode away, without\nknowing where, abandoning himself wholly to the will of God. He\nwandered about thus for several days, until he reached a lonely\ntower. He knocked at the door, and a voice answered, \u201cWelcome, O\nthou who hast separated thyself from thy companions; enter\nwithout fear, O brave Saif, son of Zul Yezn.\u201d When he pushed the\ndoor it opened, and his eyes beheld a noble and venerable old\nman, from whose appearance it was at once obvious that he busied\nhimself with the strictest life and fear of God. \u201cWelcome,\u201d cried\nhe again; \u201cif you had travelled from east to West you would have\nfound no one who could show you how to obtain the book you seek\nas well as I can, for I have dwelt here awaiting your arrival for\nsixty years.\u201d \u201cBut that was before I was born,\u201d said Wakhs El\nFellat to himself. He then asked aloud, \u201cBy what name did you\naddress me just now?\u201d \u201cO Saif,\u201d answered the old man, \u201cthat is\nyour true name, for you are a sword (Sa\u00edf) to the Abyssinians;\nbut whom do you worship?\u201d \u201cO my master,\u201d was the reply, \u201cthe\nAbyssinians worship Saturn (Sukhal) but I am in perplexity, and\nknow not whom to worship.\u201d \u201cMy son,\u201d replied the old man,\n\u201cworship Him who has reared the heavens over us without pillars,\nand who has rested the earth on water; the only and eternal God,\nthe Lord who is only and alone to be reverenced. I worship Him\nand none other beside him, for I follow the religion of Abraham.\u201d\n\u201cWhat is your name?\u201d asked Wakhs El Fellat. \u201cI am called Shaikh\nGyat.\u201d \u201cWhat declaration must I make,\u201d he asked the old man, \u201cto\nembrace your religion?\u201d \u201cSay There is no God but God, and\nAbraham is the Friend of God.\u2019 If you make this profession, you\nwill be numbered among the believers.\u201d He at once repeated the\nformula, and Shaikh Gyat was much pleased, and devoted the night\nto teaching him the history of Abraham and his religion, and the\nforms of worship. Towards morning he said, \u201cO my son, whenever\nyou advance to battle, say, God is great, grant me victory, O\nGod, and destroy the infidels,\u2019 and help will be near you. Now\npursue your journey, but leave your horse here until your return.\nEnter the valley before you, under the protection of God, and\nafter three days you will meet some one who will aid you.\u201d Wakhs\nEl Fellat set out on that road, and after three days he met a\nhorseman who saluted him, and exclaimed, \u201cWelcome, Saif Zul Yezn,\nfor you bring happiness to this neighbourhood.\u201d Saif returned his\nsalutation, and asked, \u201cHow do you know me, and how do you know\nmy name?\u201d \u201cI am not a brave or renowned warrior,\u201d was the answer,\n\u201cbut one of the maidens of this country and my mother taught me\nyour name.\u201d \u201cWhat is your name and that of your mother?\u201d \u201cMy\nmother\u2019s name is Alka,\u201d answered she, \u201cand I am called Taka.\u201d\nWhen he heard this he was greatly rejoiced, for he remembered\nthat Shaikh Gyat had said to him, \u201cO thou, whose destiny will be\ndecided by Alka and Taka.\u201d \u201cO noble virgin,\u201d said he, \u201cwhere is\nyour mother, Alka?\u201d \u201cLook round,\u201d she replied; and he saw a very\nlarge and lofty city at some distance. \u201cKnow,\u201d said she, \u201cthat\n360 experienced philosophers dwell in that city. My mother Alka\nis their superior, and directs all their affairs and actions. She\nknew that you would come to this neighbourhood in search of a\nbook concerning the Nile, which was written by Japhet, the son of\nNoah, and she wishes you to attain your end by her means. She\nalso informed me of your coming, and promised me to you, saying,\nYou shall have no other husband but him.\u2019 We expected you to-day,\nand she sent me to meet you, adding, Warn him not to enter\nthe town by daylight, or it will be his destruction.\u2019 Wait here,\ntherefore, till nightfall, and only approach the city after dark.\nTurn to the right along the wall, and stand still when you reach\nthe third tower, where we will await you. As soon as we see you\nwe will throw you a rope; bind it round your waist, and we will\ndraw you up. The rest will be easy.\u201d \u201cBut why need you give\nyourselves all this trouble?\u201d said Saif Zul Yezn. \u201cKnow,\u201d replied\nshe, \u201cthat the inhabitants of this city have been informed of\nyour approaching arrival by their books, and are aware that you\nare about to carry away their book, which they hold in\nsuperstitious reverence. On the first day of each month they\nrepair to the building where it is preserved; and they adore it\nand seek counsel from it respecting their affairs. They have also\na king whose name is Kamrun. When they knew that you were coming\nfor the book they constructed a talisman against you. They have\nmade a copper statue, and fixed a brazen horn in its hand, and\nhave stationed it at the gate of the city. If you enter, the\nstatue will sound the horn, and it will only do so upon your\narrival. They would then seize you and put you to death. On this\naccount we desire to baffle their wisdom by drawing you up to the\nwalls of the city at another place.\u201d \u201cMay God reward you a\nthousandfold,\u201d replied he; \u201cbut go now, and announce my arrival\nto your mother.\u201d She went away, and he approached the city in the\ndarkness of night, and turned towards the third tower on the\nright, where he found Alka and Taka. When they recognised him,\nthey immediately threw him the rope, which he fastened about him.\nWhen he was drawn up, they descended from the wall, and were\nabout to proceed to Alka\u2019s house, when the talisman suddenly\nacted, and the statue blew the horn loudly. \u201cHasten to our\nhouse,\u201d cried Alka; and they succeeded in reaching it safely and\nbarred the doors, when the noise increased. The whole population\nof the city rose up, and the streets were filled. \u201cWhat is this\ndisturbance about?\u201d asked Saif. \u201cThis is all due,\u201d replied Alka,\n\u201cto the alarm sounded by the statue, because you have entered the\ntown. There will be a great meeting held to-morrow, where all the\nwise men will assemble, to attempt to discover the whereabouts of\nthe intruder; but by God\u2019s help, I will guide them wrong, and\nconfuse their counsels. Go to our neighbour the fisherman,\u201d added\nshe to her daughter, \u201cand see what he has caught.\u201d She went, and\nbrought news that he had taken a large fish, of the size of a\nman. \u201cTake this piece of gold,\u201d said her mother, \u201cand bring us\nthe fish;\u201d and when she did so, she told her to clean it, which\nwas done. Food was then brought in, and they ate and talked. The\nnight passed quietly, but on the following morning Alka ordered\nSaif Zul Yezn to undress, and to hide in the skin of the fish.\nShe put her mouth to the mouth of the fish, and took a long rope,\nwhich she fastened under Saif\u2019s armpits. She then let him down\ninto a deep well, and fastened him there, saying, \u201cRemain here,\ntill I come back.\u201d She then left him, and went to the great hall\nof the King, where the divan was already assembled, and the King\nhad taken his seat on the throne. All rose up when she entered,\nand when she had seated herself, the King said to her, \u201cO mother,\ndid you not hear the blast of the horn yesterday, and why did you\nnot come out with us?\u201d \u201cI did hear it,\u201d she replied, \u201cbut I did\nnot heed it.\u201d \u201cBut you know,\u201d said he, \u201cthat the sound can only\nbe heard upon the arrival of the stranger who desires to take the\nbook.\u201d \u201cI know it, O King; but permit me to choose forty men from\namong those assembled here.\u201d She did so, and selected ten from\namong the forty again. She then said to them, \u201cTake a Trakhtramml\n(sandboard on which the Arabs practise geomancy and notation) and\nlook and search.\u201d They did so, but had scarcely finished when\nthey looked at each other in amazement. They destroyed their\ncalculation, and began a second, and confused this, too, and\nbegan a third, upon which they became quite confounded. \u201cWhat are\nyou doing there?\u201d asked the King at last. \u201cYou go on working and\nobliterating your work; what have you discovered?\u201d \u201cO King,\u201d\nreplied they, \u201cwe find that the stranger has entered the town,\nbut not by any gate. He appears to have passed in between Heaven\nand earth, like a bird. After this, a fish swallowed him, and\ncarried him down into some dark water.\u201d \u201cAre you fools?\u201d asked\nthe King angrily; and turning to Alka, continued, \u201cHave you ever\nseen a man flying between Heaven and earth, and afterwards\nswallowed by a fish, which descends with him into dark water?\u201d \u201cO\nKing,\u201d replied she, \u201cI always forbid the wise men to eat heavy\nfood, for it disturbs their understanding and weakens their\npenetration; but they will not heed me.\u201d At this the King was\nangry, and immediately drove them from the hall. But Alka said,\n\u201cIt will be plain to-morrow what has happened.\u201d She left the\nhall, and when she reached home, she drew Saif Zul Yezn out of\nthe well, and he dressed himself again. They sat down, and Alka\nsaid, \u201cI have succeeded in confounding their deliberations to-day!\nand there will be a great assembly to-morrow, when I must\nhide you in a still more out-of-the-way place.\u201d After this they\nsupped, and went to rest. Next morning Alka called her daughter,\nand said, \u201cBring me the gazelle.\u201d When it was brought her, she\nsaid, \u201cBring me the wings of an eagle.\u201d Taka gave them to her,\nand she bound them on the back of the gazelle. She then took a\npair of compasses, which she fixed in the ceiling of the room.\nShe next took two other pairs of compasses, which she fixed in\nthe ceiling of the room. She next took two other pairs of\ncompasses, and tied one between the fore feet, and the other\nbetween the hind feet of the gazelle. She then tied a rope to the\ncompasses in the roof, and the two ends to the other pairs. But\nshe made Saif Zul Yezn lie down in such a position that his head\nwas between the feet of the gazelle. She then said to him,\n\u201cRemain here till I come back\u201d; and went to the King, with whom\nshe found a very numerous assemblage of the wise men. As soon as\nshe entered, the King made her sit beside him on the throne. \u201cO\nmy mother Alka,\u201d he said, \u201cI could not close an eye last night\nfrom anxiety concerning yesterday\u2019s events.\u201d \u201cHave you no wise\nmen,\u201d returned she, \u201cwho eat the bread of the divan?\u201d She then\nturned to them, saying, \u201cSelect the wisest among you!\u201d and they\nchose the wisest among them. She ordered them to take the\nsandboard again, but they became so confused that they were\nobliged to begin again three times from the beginning. \u201cWhat do\nyou discover?\u201d said the King angrily. \u201cO our master,\u201d replied\nthey, \u201che whom we seek has been carried away by a beast of the\ndesert, which is flying with him between Heaven and earth.\u201d \u201cHow\nis this?\u201d said the King to Alka; \u201chave you ever seen anything\nlike it?\u201d He seized his sword in a rage, and three fled, and he\nkilled four of the others. When Alka went home, she released\nSaif, and told him what had happened. Next morning Alka took the\ngazelle, and slaughtered it in a copper kettle. She then took a\ngolden mortar, and reversed it over it, and said to Saif Zul\nYezn, \u201cSit on this mortar till I come back.\u201d She then went to the\ndivan, and chose out six wise men, who again took the sandboard,\nand began again three times over in confusion. \u201cAlas,\u201d said the\nKing, in anger, \u201cWhat misfortune do you perceive?\u201d \u201cO our\nmaster,\u201d they exclaimed in consternation, \u201cour understanding is\nconfused, for we see him sitting on a golden mountain, which is\nin the midst of a sea of blood, surrounded by a copper wall.\u201d The\nKing was enraged, and broke up the assembly, saying, \u201cO Alka, I\nwill now depend on you alone.\u201d \u201cTo-morrow I will attempt to show\nyou the stranger,\u201d she replied. When she came home, she related\nto Saif what had happened, and said, \u201cI shall know by to-morrow\nwhat to tell the King to engage his attention, and prevent him\nfrom pursuing you.\u201d Next morning she found Taka speaking to Saif\nZul Yezn alone; and she asked her, \u201cWhat does he wish?\u201d \u201cMother,\u201d\nreplied Taka, \u201che wishes to go to the King\u2019s palace, to see him\nand the divan.\u201d \u201cWhat you wish shall be done,\u201d said she to Saif,\n\u201cbut you must not speak.\u201d He assented to the condition, and she\ndressed him as her attendant, gave him a sandboard, and went with\nhim to the King, who said to her, \u201cI could not sleep at all last\nnight, for thinking of the stranger for whom we are seeking.\u201d\n\u201cNow that the affair is in my hands,\u201d returned she, \u201cyou will\nfind me a sufficient protection against him.\u201d She immediately\nordered Saif to give her the sandboard. She took it, and when she\nhad made her calculations, she said joyfully to the King, \u201cO my\nlord, I can give you the welcome news of the flight of the\nstranger, owing to his dread of you and your revenge.\u201d When the\nKing heard this, he rent his clothes, slapped his face, and said,\n\u201cHe would not have departed, without having taken the book.\u201d \u201cI\ncannot see if he has taken anything,\u201d replied she. \u201cThis is the\nfirst of the month,\u201d said the King, \u201ccome and let us see if it is\nmissing.\u201d He then went with a large company to the building where\nthe book was kept. Alka turned away from the King for a moment to\nsay to Saif, \u201cDo not enter with us, for if you enter, the case\nwill open of itself, and the book will fall into your hands. This\nwould at once betray you, and you would be seized and put to\ndeath, and all my labour would have been in vain.\u201d She then left\nhim, and rejoined the King. When they reached the building, the\ndoors were opened, and when the King entered, they found the\nbook. They immediately paid it the customary honours, and\nprotracted this species of worship, while Saif stood at the door,\ndebating with himself whether to enter or not. At last his\nimpatience overcame him, and he entered, and at the same instant\nthe casket was broken to pieces, and the book fell out. The King\nthen ordered all to stand up, and the book rolled to Saif Zul\nYezn. Upon this all drew their swords, and rushed upon him. Saif\ndrew his sword also, and cried \u201cGod is great!\u201d as Shaikh Gyat had\ntaught him. He continued to fight and defend himself, and\nstruggled to reach the door. The entire town arose in tumult to\npursue him, when he stumbled over a dead body, and was seized.\n\u201cLet me not see his face,\u201d cried the King, \u201cbut throw him into\nthe mine.\u201d This mine was eighty yards deep, and had not been\nopened for sixty years. It was closed by a heavy leaden cover,\nwhich they replaced, after they had loaded him with chains, and\nthrown him in. Saif sat there in the darkness, greatly troubled,\nand lamenting his condition to Him who never sleeps. Suddenly, a\nside wall of the mine opened, and a figure came forth which\napproached and called him by his name. \u201cWho are you?\u201d asked Saif.\n\u201cI am a woman named Akissa, and inhabit the mountain where the\nNile rises. We are a nation who hold the faith of Abraham. A very\npious man lives below us in a beautiful palace. But an evil Jinni\nnamed Mukhtatif lived near us also, who loved me, and demanded me\nin marriage of my father. He consented from fear, but I was\nunwilling to marry an evil being who was a worshipper of fire.\nHow can you promise me in marriage to an infidel?\u2019 said I to my\nfather. I shall thereby escape his malice myself,\u2019 replied he. I\nwent out and wept, and complained to the pious man about the\naffair. Do you know who will kill him?\u2019 said he to me, and I\nanswered, No.\u2019 I will direct you to him who has cut off his\nhand,\u2019 said he. His name is Saif Zul Yezn, and he is now in the\ncity of King Kamrun, in the mine.\u2019 Thereupon he brought me to\nyou, and I come as you see me, to guide you to my country, that\nyou may kill Mukhtatif, and free the earth from his wickedness.\u201d\nShe then moved him, and shook him, and all his chains fell off.\nShe lifted him on her shoulders, and carried him to the palace of\nthe Shaikh, who was named Abbas Salam. Here he heard a voice\ncrying, \u201cEnter, Saif Zul Yezn.\u201d He did so, and found a grave and\nvenerable old man, who gave him a very friendly reception,\nsaying, \u201cWait till to-morrow, when Akissa will come to guide you\nto the castle of Mukhtatif.\u201d He remained with him for the night,\nand when Akissa arrived next morning, the old man told her to\nhasten, that the world might be soon rid of the monster. They\nthen left this venerable man, and when they had walked awhile,\nAkissa said to Saif, \u201cLook before you.\u201d He did so, and perceived\na black mass at some distance. \u201cThis is the castle of the evil-doer,\u201d\nsaid she, \u201cbut I cannot advance a step further than this.\u201d\nSaif therefore pursued his way alone, and when he came near the\ncastle, he walked round it to look for the entrance. As he was\nnoticing the extraordinary height of the castle, which was\nfounded on the earth, but appeared to overtop the clouds, he saw\na window open, and several people looked out, who pointed at him\nwith their fingers, exclaiming, \u201cThat is he, that is he!\u201d They\nthrew him a rope, which they directed him to bind round him. They\ndrew him up by it, when he found himself in the presence of three\nhundred and sixty damsels, who saluted him by his name.\n\n                   *     *     *     *     *\n\n(Here Habicht\u2019s fragment ends.)\n\n                 SCOTT\u2019S MSS. AND TRANSLATIONS.\n\nIn 1800, Jonathan Scott, LL.D., published a volume of \u201cTales,\nAnecdotes, and Letters, translated from the Arabic and Persian,\u201d\nbased upon a fragmentary MS., procured by J. Anderson in Bengal,\nwhich included the commencement of the work (Nos. 1\u20133) in 29\nNights; two tales not divided into Nights (Nos. 264 and 135) and\nNo. 21.\n\nScott\u2019s work includes these two new tales (since republished by\nKirby and Clouston), with the addition of various anecdotes,\n&c., derived from other sources. The \u201cStory of the Labourer and\nthe Chair\u201d has points of resemblance to that of \u201cMalek and the\nPrincess Chirine\u201d (Shirin?) in the Thousand and One Days; and\nalso to that of \u201cTuhfet El Culoub\u201d (No. 183a) in the Breslau\nEdition. The additional tales in this MS. and vol. of\ntranslations are marked \u201cA\u201d under Scott in our Tables. Scott\npublished the following specimens (text and translation) in\nOuseley\u2019s Oriental Collections (1797 and following years) No.\n135m (i. pp. 245\u2013257) and Introduction (ii. pp. 160\u2013172; 228\u2013\n257). The contents are fully given in Ouseley, vol. ii. pp. 34,\n35.\n\nScott afterwards acquired an approximately complete MS. in 7\nvols., written in 1764 which was brought from Turkey by E.\nWortley Montague. Scott published a table of contents (Ouseley,\nii. pp. 25\u201334), in which, however, the titles of some few of the\nshorter tales, which he afterwards translated from it, are\nomitted, while the titles of others are differently translated.\nThus \u201cGreece\u201d of the Table becomes \u201cYemen\u201d in the translation;\nand \u201clabourer\u201d becomes \u201csharper.\u201d As a specimen, he subsequently\nprinted the text and translation of No. 145 (Ouseley, ii. pp.\n349\u2013367).\n\nThis MS., which differs very much from all others known, is now\nin the Bodleian Library at Oxford.\n\nIn 1811, Scott published an edition of the Arabian Nights\u2019\nEntertainments, in 6 vols., vol. 1 containing a long\nintroduction, and vol. 6, including a series of new tales from\nthe Oxford MS. (There is a small paper edition; and also a large\npaper edition, the latter with frontispieces, and an Appendix\nincluding a table of the tales contained in the MS.) It had\noriginally been Scott\u2019s intention to retranslate the MS.; but he\nappears to have found it beyond his powers. He therefore\ncontented himself with re-editing Galland, altering little except\nthe spelling of the names, and saying that Galland\u2019s version is\nin the main so correct that it would be useless repetition to go\nover the work afresh. Although he says that he found many of the\ntales both immoral and puerile, he translated most of those near\nthe beginning, and omitted much more (including several harmless\nand interesting tales, such as No. 152) towards the end of his\nMS. than near the beginning. The greater part of Scott\u2019s\nadditional tales, published in vol. 6, are included in the\ncomposite French and German editions of Gauttier and Habicht;\nbut, except Nos. 208, 209, and 215, republished in my \u201cNew\nArabian Nights,\u201d they have not been reprinted in England, being\nomitted in all the many popular versions which are professedly\nbased upon Scott, even in the edition in 4 vols., published in\n1882, which reprints Scott\u2019s Preface.\n\nThe edition of 1882 was published about the same time as one of\nthe latest reissues of Lane\u2019s Thousand and One Nights; and the\nSaturday Review of Nov. 4, 1882 (p. 609), published an article on\nthe Arabian Nights, containing the following amusing passage:\n\u201cThen Jonathan Scott, LL.D. Oxon, assures the world that he\nintended to retranslate the tales given by Galland; but he found\nGalland so adequate on the whole that he gave up the idea, and\nnow reprints Galland, with etchings by M. Lalauze, giving a\nFrench view of Arab life. Why Jonathan Scott, LL.D., should have\nthought to better Galland, while Mr. Lane\u2019s version is in\nexistence, and has just been reprinted, it is impossible to say.\u201d\n\nThe most interesting of Scott\u2019s additional tales, with reference\nto ordinary editions of The Nights, are as follows:\u2014\n\nNo. 204b is a variant of No. 37.\n\nNo. 204c is a variant of 3e, in which the wife, instead of the\nhusband, acts the part of a jealous tyrant. (Compare Cazotte\u2019s\nstory of Halechalbe.)\n\nNo. 204e. Here we have a reference to the Nesn\u00e1s, which only\nappears once in the ordinary versions of The Nights (No. 132b;\nBurton, v., p. 333).\n\nNo. 206b. is a variant of No. 156.\n\nNo. 207c. This relates to a bird similar to that in the Jealous\n\nSisters (No. 198), and includes a variant of 3ba.\n\n\nNo. 207h. Another story of enchanted birds. The prince who seeks\nthem encounters an \u201cOone\u201d under similar circumstances to those\nunder which Princess Parizade (No. 198) encounters the old\ndurwesh. The description is hardly that of a Marid, with which I\nimagine the Ons are wrongly identified.\n\nNo. 208 contains the nucleus of the famous story of Aladdin (No.\n193).\n\nNo. 209 is similar to No. 162; but we have again the well\nincident of No. 3ba, and the exposure of the children as in No.\n198.\n\nNo. 215. Very similar to Hasan of Bassorah (No. 155). As Sir R.\nF. Burton (vol. viii., p. 60, note) has called in question my\nidentification of the Islands of W\u00e1kW\u00e1k with the Aru Islands near\nNew Guinea, I will quote here the passages from Mr. A. R.\nWallace\u2019s Malay Archipelago (chap. 31) on which I based it:\u2014\u201cThe\ntrees frequented by the birds are very lofty.... One day I\ngot under a tree where a number of the Great Paradise birds were\nassembled, but they were high up in the thickest of the foliage,\nand flying and jumping about so continually that I could get no\ngood view of them.... Their voice is most extraordinary. At\nearly morn, before the sun has risen, we hear a loud cry of\nWawk\u2014wawk\u2014wawk, w k\u2014w k\u2014w k,\u2019 which resounds through the\nforest, changing its direction continually. This is the Great\nBird of Paradise going to seek his breakfast.... The birds\nhad now commenced what the people here call sacaleli,\u2019 or\ndancing-parties, in certain trees in the forest, which are not\nfruit-trees as I at first imagined, but which have an immense\nhead of spreading branches and large but scattered leaves, giving\na clear space for the birds to play and exhibit their plumes. On\none of these trees a dozen or twenty full-plumaged male birds\nassemble together, raise up their wings, stretch out their necks,\nand elevate their exquisite plumes, keeping them in a continual\nvibration. Between whiles they fly across from branch to branch\nin great excitement, so that the whole tree is filled with waving\nplumes in every variety of attitude and motion.\u201d\n\nNo. 216bc appears to be nearly the same as No. 42.\n\nNo. 225 is a variant of No. 135q.\n\n                    WEIL\u2019S TRANSLATION.\n\nThe only approximately complete original German translation is\n\u201cTausend und eine Nacht. Arabische Erz\u00e4hlungen. Zum Erstenmale\naus dem Urtexte vollst\u00e4ndig und treu \u00fcbersetzt von Dr. Gustav\nWeil,\u201d four vols., Stuttgart. The first edition was in roy. 8vo,\nand was published at Stuttgart and Pforzheim in 1839\u20131842; the\nlast volume I have not seen; it is wanting in the copy in the\nBritish Museum. This edition is divided into Nights, and includes\nNo. 25b. In the later editions, which are in small square 8vo,\nbut profusely illustrated, like the larger one, this story is\nomitted (except No. 135m, which the French editors include with\nit), though Galland\u2019s doubtful stories are retained; and there is\nno division into Nights. The work has been reprinted several\ntimes, and the edition quoted in our Table is described as\n\u201cZweiter Abdruck der dritten vollstandig umgearbeiteten, mit\nAnmerkungen und mit einer Einleitung versehenen Auflage\u201d (1872).\n\nWeil has not stated from what sources he drew his work, except\nthat No. 201 is taken from a MS. in the Ducal Library at Gotha.\nThis is unfortunate, as his version of the great transformation\nscene in No. 3b (Burton, vol. i., pp. 134, 135), agrees more\nclosely with Galland than with any other original version. In\nother passages, as when speaking of the punishment of Aziz (No.\n9a, aa), Weil seems to have borrowed an expression from Lane, who\nwrites \u201ca cruel wound;\u201d Weil saying \u201ca severe (schwere) wound.\u201d\n\nWhereas Weil gives the only German version known to me of No. 9\n(though considerably abridged) he omits many tales contained in\nZinserling and Habicht, but whether because his own work was\nalready too bulky, or because his original MSS. did not contain\nthem, I do not know; probably the first supposition is correct,\nfor in any case it was open to him to have translated them from\nthe printed texts, to which he refers in his Preface.\n\nTwo important stories (Nos. 200 and 201) are not found in any\nother version; but as they are translated in my \u201cNew Arabian\nNights,\u201d I need not discuss them here. I will, however, quote a\npassage from the story of Judar and Mahmood, which I omitted\nbecause it is not required by the context, and because I thought\nit a little out of place in a book published in a juvenile\nseries. It is interesting from its analogy to the story of\nSemele.\n\nWhen King Kashuk (a Jinni) is about to marry the daughter of King\nShamkoor, we read (New Arabian Nights, p. 182), \u201cShamkoor\nimmediately summoned my father, and said, Take my daughter, for\nyou have won her heart.\u2019 He immediately provided an outfit for\nhis daughter, and when it was completed, my father and his bride\nrode away on horseback, while the trousseau of the Princess\nfollowed on three hundred camels.\u201d The passage proceeds (the\nnarrator being Daruma, the offspring of the marriage), \u201cWhen my\nfather had returned home, and was desirous of celebrating his\nmarriage Kandarin (his Wazir) said to him, Your wife will be\ndestroyed if you touch her, for you are created of fire, and she\nis created of earth, which the fire devours. You will then bewail\nher death when it is too late. To-morrow,\u2019 continued he, I will\nbring you an ointment with which you must rub both her and\nyourself; and you may then live long and happily together.\u2019 On\nthe following day he brought him a white ointment, and my father\nanointed himself and his bride with it, and consummated his\nmarriage without danger.\u201d\n\nI may add that this is the only omission of the smallest\nconsequence in my rendering of either story.\n\nI have heard from more than one source that a complete German\ntranslation of The Nights was published, and suppressed; but I\nhave not been able to discover the name of the author, the date,\nor any other particulars relating to the subject.\n\n    VON HAMMER\u2019S MS., AND THE TRANSLATIONS DERIVED FROM IT.\n\nSeveral complete copies of The Nights were obtained by Europeans\nabout the close of the last or the beginning of the present\ncentury; and one of these (in 4 vols.) fell into the bands of the\ngreat German Orientalist, Joseph von Hammer. This MS. agrees\nclosely with the printed Bul. and Mac. texts, as well as with Dr.\nClarke\u2019s MS., though the names of the tales sometimes vary a\nlittle. One story, \u201cThe two Wazirs,\u201d given in Von Hammer\u2019s list\nas inedited, no doubt by an oversight, is evidently No. 7, which\nbears a similar title in Torrens. One title, \u201cAl Kavi,\u201d a story\nwhich Von Hammer says was published in \u201cMag. Encycl.,\u201d and in\nEnglish (probably by Scott in Ouseley\u2019s Oriental Collections,\nvide ante\u00e0 p. 491) puzzled me for some time; but from its\nposition, and the title I think I have identified it as No. 145,\nand have entered it as such. No. 9a in this as well as in several\nother MSS., bears the title of the Two Lovers, or of the Lover\nand the Beloved.\n\nVon Hammer made a French translation of the unpublished tales,\nwhich he lent to Caussin de Perceval, who extracted from it four\ntales only (Nos. 21a, 22, 32 and 37), and only acknowledged his\nobligations in a general way to a distinguished Orientalist,\nwhose name he pointedly suppressed. Von Hammer, naturally\nindignant, reclaimed his MS., and had it translated into German\nby Zinserling. He then sent the French MS. to De Sacy, in whose\nhands it remained for some time, although he does not appear to\nhave made any use of it, when it was despatched to England for\npublication; but the courier lost it on the journey, and it was\nnever recovered.\n\nZinserling\u2019s translation was published under the title, \u201cDer\nTausend und einen Nacht noch nicht \u00fcbersetzte M\u00e4hrchen,\nErz\u00e4hlungen und Anekdoten, zum erstenmale aus dem Arabischen in\u2019s\nFranz\u00f6sische \u00fcbersetzt von Joseph von Hammer, und aus dem\nFranz\u00f6sischen in\u2019s Deutsche von Aug. E. Zinserling, Professor.\u201d\n(3 vols., Stuttgart and T\u00fcbingen, 1823.) The introductory matter\nis of considerable importance, and includes notices of 12\ndifferent MSS., and a list of contents of Von Hammer\u2019s MS. The\ntales begin with No. 23, Nos. 9\u201319 being omitted, because Von\nHammer was informed that they were about to be published in\nFrance. (This possibly refers to Asselan Riche\u2019s \u201cScharkan,\u201d\npublished in 1829.) The tales and anecdotes in this edition\nfollow the order of The Nights. No. 163 is incomplete, Zinserling\ngiving only the commencement; and two other tales (Nos. 132b and\n168) are related in such a confused manner as to be\nunintelligible, the former from transposition (perhaps in the\nsheets of the original MS.) and the latter from errors and\nomissions. On the other hand, some of the tales (No. 137 for\ninstance) are comparatively full and accurate.\n\nA selection from the longer tales was published in English in 3\nvols. in 1826, under the title of \u201cNew Arabian Nights\nEntertainments, selected from the original Oriental MS. by Jos.\nvon Hammer, and now first translated into English by the Rev.\nGeorge Lamb.\u201d I have only to remark that No. 132b is here\ndetached from its connection with No. 132, and is given an\nindependent existence.\n\nA complete French re-translation of Zinserling\u2019s work, also in 3\nvols., by G. S. Tr\u00e9butien (Contes in\u00e9dits des Mille et une\nNuits), was published in Paris in 1828; but in this edition the\nlong tales are placed first, and all the anecdotes are placed\ntogether last.\n\nThe various MSS. mentioned by Von Hammer are as follows:\u2014\n\n     I. Galland\u2019s MS. in Paris.\n\n     II. Another Paris MS., containing 870 Nights. (No. 9 is\nspecially noticed as occurring in it.) This seems to be the same\nas a MS. subsequently mentioned by Von Hammer as consulted by\nHabicht.\n\n     III. Scott\u2019s MS. (Wortley Montague).\n\n     IV. Scott\u2019s MS. (Anderson).\n\n     V. Dr. Russell\u2019s MS. from Aleppo (224 Nights).\n\n     VI. Sir W. Jones\u2019 MS., from which Richardson extracted No.\n6ee for his grammar.\n\n     VII. A. MS. at Vienna (200 Nights).\n\n     VIII. MS. in Italinski\u2019s collection.\n\n     IX. Clarke\u2019s MS.\n\n     X. An Egyptian MS. at Marseilles.\n\n     XI. Von Hammer\u2019s MS.\n\n     XII. Habicht\u2019s MS. (==Bres. text).\n\n     XIII. Caussin\u2019s MS.\n\n     XIV. De Sacy\u2019s MS.\n\n     XV. One or more MSS. in the Vatican.\n\n               TRANSLATIONS OF THE PRINTED TEXTS.\n\nThese are noticed by Sir R. F. Burton in his \u201cForeword\u201d (vol. i.,\npp. x-xii.) and consequently can be passed over with a brief\nmention here.\n\nTorrens\u2019 edition (vol. 1) extends to the end of Night 50 (Burton,\nii., p. 118).\n\nLane\u2019s translation originally appeared in monthly half-crown\nparts, from 1839 to 1841. It is obvious that he felt himself\nterribly restricted in space; for the third volume, although much\nthicker than the others, is not only almost destitute of notes\ntowards the end, but the author is compelled to grasp at every\nexcuse to omit tales, even excluding No. 168, which he himself\nconsidered \u201cone of the most entertaining tales in the work\u201d\n(chap. xxix., note 12), on account of its resemblance to Nos. 1b\nand 3d. Part of the matter in Lane\u2019s own earlier notes is\napparently derived from No. 132a, which he probably did not at\nfirst intend to omit. Sir R. F. Burton has taken 5 vols. to cover\nthe same ground which Lane has squeezed into his vol. 3. But it\nis only fair to Lane to remark that in such cases the publisher\nis usually far more to blame than the author.\n\nIn 1847 appeared a popular edition of Lane, entitled, \u201cThe\nThousand and One Nights, or the Arabian Nights Entertainments,\ntranslated and arranged for family reading, with explanatory\nnotes. Second edition.\u201d Here Galland\u2019s old spelling is restored,\nand the \u201cexplanatory notes,\u201d ostentatiously mentioned on the\ntitle page, are entirely omitted. This edition was in 3 vols. I\nhave seen a copy dated 1850; and think I have heard of an issue\nin 1 vol.; and there is an American reprint in 2 vols. The\nEnglish issue was ultimately withdrawn from circulation in\nconsequence of Lane\u2019s protests. (Mr. S. L. Poole\u2019s Life of E. W.\nLane, p. 95.) It contains the woodcut of the Flying Couch, which\nis wanting in the later editions of the genuine work; but not\nGalland\u2019s doubtful tales, as Poole asserts.\n\nSeveral editions of the original work, edited by Messrs. E. S.\nand S. L. Poole, have appeared at intervals from 1859 to 1882.\nThey differ little from the original edition except in their\nslightly smaller size.\n\nThe short tales included in Lane\u2019s notes were published\nseparately as one of Knight\u2019s Weekly Volumes, in 1845, under the\ntitle of \u201cArabian Tales and Anecdotes, being a selection from the\nnotes to the new translation of the Thousand and One Nights, by\nE. W. Lane, Esq.\u201d\n\nFinally, in 1883, Mr. Stanley Lane Poole published a classified\nand arranged edition of Lane\u2019s notes under the title of \u201cArabian\nSociety in the Middle Ages.\u201d\n\nMr. John Payne\u2019s version of the Mac. edition was issued in 9\nvols. by the Villon Society to subscribers only. It appeared from\n1882 to 1884, and only 500 copies were printed. Judging from the\noriginal prospectus, it seems to have been the author\u2019s intention\nto have completed the work in 8 vols., and to have devoted vol. 9\nto Galland\u2019s doubtful tales; but as they are omitted, he must\nhave found that the work ran to a greater length than he had\nanticipated, and that space failed him. He published some\npreliminary papers on the Nights in the New Quarterly Magazine\nfor January and April, 1879.\n\nMr. Payne subsequently issued \u201cTales from the Arabic of the\nBreslau and Calcutta (1814\u201318) editions of the Thousand Nights\nand One Night, not occurring in the other printed texts of the\nwork.\u201d (Three vols., London, 1884.) Of this work, issued, like\nthe other, by the Villon Society, to subscribers only, 750 copies\nwere printed, besides 50 on large paper. The third volume\nincludes indices of all the tales in the four principal printed\ntexts.\n\nFinally we have Sir R. F. Burton\u2019s translation now in its\nentirety before his subscribers. It is restricted to 1,000\ncopies. (Why not 1,001?) The five supplementary vols. are to\ninclude tales wanting in the Mac. edition, but found in other\ntexts (printed and MS.), while Lady Burton\u2019s popular edition will\nallow of the free circulation of Sir R. F. Burton\u2019s work among\nall classes of the reading public.\n\n                 COLLECTIONS OF SELECTED TALES.\n\nThere are many volumes of selections derived from Galland, but\nthese hardly require mention; the following may be noticed as\nderived from other sources:\n\n1. Caliphs and Sultans, being tales omitted in the usual editions\nof the Arabian Nights\u2019 Entertainments. Re-written and re-arranged\nby Sylvanus Hanley, F. L. S., etc., London, 1868; 2nd edition\n1870.\n\nConsists of portions of tales chiefly selected from Scott, Lamb,\nChavis and Cazotte, Tr\u00e9butien and Lane; much abridged, and\nfrequently strung together, as follows:\u2014\n\nNos. 246, 41, 32 (including Nos. 111, 21a, and 89); 9a (including\n9aa [which Hanley seems, by the way, to have borrowed from some\nversion which I do not recognise], 22 and 248); 155, 156, 136,\n162; Xailoun the Silly (from Cazotte); 132 and 132a; and 169\n(including 134 and 135x).\n\n2. Il\u00e2m-en-N\u00e2s. Historical tales and anecdotes of the time of the\nearly Kal\u00eefahs. Translated from the Arabic and annotated by Mrs.\nGodfrey Clerk, author of \u201cThe Antipodes, and Round the World.\u201d\nLondon, 1873.\n\nMany of these anecdotes, as is candidly admitted by the authoress\nin her Preface, are found with variations in the Nights, though\nnot translated by her from this source.\n\n3. The New Arabian Nights. Select tales not included by Galland\nor Lane. By W. F. Kirby, London, 1882.\n\nIncludes the following tales, slightly abridged, from Weil and\n\nScott: Nos. 200, 201, 264, 215, 209, and 208.\n\n\nTwo editions have appeared in England, besides reprints in\n\nAmerica and Australia.\n\n\n        SEPARATE EDITIONS OF SINGLE OR COMPOSITE TALES.\n\n             6e (ee).\u2014The Barber\u2019s Fifth Brother.\n\nMr. W. A. Clouston (in litt.) calls attention to the version of\nthis story by Addison in the \u201cSpectator,\u201d No. 535, Nov. 13, 1712,\nafter Galland. There is good reason to suppose that this is\nsubsequent to the first English edition, which, however, Addison\ndoes not mention. There is also an English version in Faris\u2019\nlittle Arabic Grammar (London, 1856), and likewise in\nRichardson\u2019s Arabic Grammar. The latter author extracted it from\na MS. belonging to Sir W. Jones.\n\n             5.\u2014Nur Al-din and Badr Al-din Hasan.\n\nThere are two Paris editions of the \u201cHistoire de Chems-Eddine et\nde NourEddine,\u201d edited by Prof. Cherbonneau. The first (1852)\ncontains text and notes, and the second (1869) includes text,\nvocabulary and translations.\n\n               7.\u2014Nur Al-din and Anis Al-jalis.\n\nAn edition by Kasimiraki of \u201cEnis\u2019 el-Djelis, ou histoire de la\nbelle Persane,\u201d appeared in Paris in 1867. It includes text,\ntranslation and notes.\n\n                 9.\u2014King Omar Bin Al-nu\u2019aman.\n\nThere is a French abridgment of this story entitled, \u201cScharkan,\nConte Arabe, suivi de quelques anecdotes orientales; traduit par\nM. Asselan Riche, Membre de la Soci\u00e9t\u00e9 Asiatique de Paris\u201d (Paris\nand Marseilles, 12mo, 1829, pp. 240). The seven anecdotes\nappended are as follows: (1) the well-known story of Omar\u2019s\nprisoner and the glass of water; (2) Elhedjadj and a young Arab;\n(3)=our No. 140; (4) Anecdote of Elhedjadj and a story-teller;\n(5)=our No. 86; (6) King Bahman and the Moubed\u2019s parable of the\nOwls; (7)=our No. 145.\n\n                   133.\u2014Sindbad the Seaman.\n\nThis is the proper place to call attention to a work specially\nrelating to this story, \u201cRemarks on the Arabian Nights\nEntertainments; in which the origin of Sindbad\u2019s Voyages and\nother Oriental Fictions is particularly described. By Richard\nHole, LL.D.\u201d (London, 1797, pp. iv. 259.)\n\nIt is an old book, but may still be consulted with advantage.\n\nThere are two important critical editions of No. 133, one in\n\nFrench and one in German.\n\n\n1. Les Voyages de Sind-b\u00e2d le marin et la ruse des Femmes. Contes\narabes. Traduction litt\u00e9rale, accompagn\u00e9e du Texte et des Notes.\nPar L. Langl\u00e8s (Paris, 1814).\n\nThe second story is our No. 184.\n\n2. Die beiden Sindbad oder Reiseabenteuer Sindbads des\nSeefabrers. Nach einer zum ersten Male in Europa bedruckten\nAegyptischen Handschrift unmittelbar und wortlich treu aus den\nArabischen \u00fcbersetzt und mit erkl\u00e4renden Anmerkungen, nebst zwei\nsprachlichen Beilagen zum Gebrauch f\u00fcr abgehende Orientalisten\nherausgegeben von J. G. H. Reinsch (Breslau, 1826).\n\n              135.\u2014The Craft and Malice of Women.\n\nThe literature of this cluster of tales would require a volume in\nitself, and I cannot do better than refer to Mr. W. A. Clouston\u2019s\n\u201cBook of Sindibad\u201d (8vo, Glasgow, 1884) for further information.\nThis book, though privately printed and limited to 300 copies, is\nnot uncommon.\n\n                 136.\u2014Judar and His Brethren.\n\nAn edition of this story, entitled \u201cHistoire de Djouder le\n\nP\u00eacheur,\u201d edited by Prof. Houdas, was published in the\n\nBiblioth\u00e8que Alg\u00e9rienne, at Algiers, in 1865. It includes text\n\nand vocabulary.\n\n\n                     174.\u2014The Ten Wazirs.\n\nThis collection of tales has also been frequently reprinted\nseparately. It is the Arabic version of the Persian Bakhtyar\nNameh, of which Mr. Clouston issued a privately-printed edition\nin 1883.\n\nThe following versions have come under my notice:\u2014\n\n1. Nouveaux Contes Arabes, ou Supplement aux Mille et une Nuits\nsuivies de M\u00e9langes de Litt\u00e9rature orientale et de lettres, par\nl\u2019Abbe * * * (Paris, 1788, pp. 425).\n\nThis work consists chiefly of a series of tales selected and\nadapted from the Ten Vazirs. \u201cWritten in Europe by a European,\nand its interest is found in the Terminal Essay, on the\nMythologia Aesopica\u201d (Burton in litt.).\n\n2. Historien om de ti Vezirer og hoorledes det gik dem med Kong\nAz\u00e1d Bachts S\u00f6n, oversat af Arabisk ved R. Rask (8vo, Kobenhavn,\n1829).\n\n3. Habicht, x. p. vi., refers to the following:\u2014Historia decem\nVezirorum et filii regis Azad-Bacht insertis XIII. aliis\nnarrationibus, in usum tironum Cahirensem, edid. G. Kn\u00f6s,\nG\u00f6ttingen, 1807, 8vo.\n\nHe also states that Kn\u00f6s published the commencement in 1805, in\nhis \u201cDisquisitio de fide Herodoti, quo perhibet Phoenices Africam\nnavibus circumvectos esse cum recentiorum super hac re sententiis\nexcussis.\u2014Adnexurn est specimen sermonis Arabici vulgaris s.\ninitium historiae filii regis Azad-Bacht e Codice inedito.\u201d\n\n4. Contes Arabes. Histoire des dix Vizirs (Bakhtyar Nameh)\nTraduite et annot\u00e9e par Ren\u00e9 Basset, Professeur A l\u2019\u00e9cole\nsuperieure des lettres d\u2019Alg\u00e9rie. Paris, 1883.\n\nChavis and Cazotte (ante\u00e0 pp. 471, 472) included a version of the\nTen Vazirs in their work; and others are referred to in our Table\nof Tales.\n\n                     248.\u2014The Wise Heycar.\n\nSubsequently to the publication of Gauttier\u2019s edition of The\nNights, Agoub republished his translation under the title of \u201cLe\nsage Heycar, conte Arabe\u201d (Paris, 1824).\n\nA few tales published by Scott in Ouseley\u2019s Oriental Collections\nhave already been noticed (ante\u00e0, pp. 434, 435).\n\n     TRANSLATIONS OF COGNATE ORIENTAL ROMANCES ILLUSTRATIVE\n                         OF THE NIGHTS.\n\n1. Les Mille et Un Jours. Contes Persanes.\n\n\u201cIn imitation of the Arabian Nights, was composed a Persian\ncollection entitled Haz\u00e1r Yek R\u00faz or the Thousand and One Days,\u2019\nof which Petis de la Croix published a French rendering [in\n1710], which was done into English [by Dr. King, and published in\n2 vols. (with the Turkish Tales=Forty Vezirs) as early as 1714;\nand subsequently] by Ambrose Phillips\u201d (in 1738) (Clouston, in\nlitt). Here, and occasionally elsewhere, I have quoted from some\nMSS. notes on The Nights by Mr. W. A. Clouston, which Sir R. F.\nBurton kindly permitted me to inspect. Mr. Clouston then quotes\nCazotte\u2019s Preface (not in my edition of the Thousand and One\nDays), according to which the book was written by the celebrated\nDervis Mocl\u00e8s (Mukhlis), chief of the Sofis (Sufis?) of lspahan,\nfounded upon certain Indian comedies. Petis de la Croix was on\nfriendly terms with Mukhlis, who allowed him to take a copy of\nhis work in 1675, during his residence in Ispahan. (I find these\nstatements confirmed in the Cabinet des F\u00e9es, xxxvii. pp. 266,\n274, 278, and in Weber\u2019s \u201cTales of the East,\u201d i. pp. xxxvi.,\nxxxxii.)\n\nThe framework of the story is the same as Nos. 9a and 152: a\nPrincess, who conceives an aversion to men from dreaming of the\nself-devotion of a doe, and the indifference and selfishness of a\nstag. Mr. Clouston refers to Nakhshab\u00ed\u2019s T\u00fat\u00ed N\u00e1ma (No. 33 of\nK\u00e1der\u00ed\u2019s abridgment, and 39 of India Office MS. 2,573 whence he\nthinks it probable that Mukhlis may have taken the tale.) But the\ntale itself is repeated over and over again in many Arabic,\nPersian, and Turkish collections; in fact, there are few of\ncommoner occurrence.\n\nThe tales are told by the nurse in order to overcome the aversion\nof the Princess to men. They are as follows:\n\nIntroduction and Conclusion: Story of the Princess of Cashmir.\n\n1.   Story of Aboulcassem Bafry.\n\n2.   Story of King Ruzvanchad and the Princess Cheheristani.\n\n     a.   Story of the young King of Thibet and the Princess of\n\n          the Naimans.\n\n     b.   Story of the Vazir Cavercha.\n\n3.   Story of Couloufe and the Beautiful Dilara.\n\n4.   Story of Prince Calaf and the Princess of China.\n\n     a.   Story of Prince Fadlallah, son of Bei-Ortoc, King of\n\n          Moussel=Nos. 184 and 251.\n\n5.   Story of King Bedreddin-Lolo, and his Vazir Atalmulk,\n\n     surnamed the Sad Vazir.\n\n     a.   Story of Atalmulk and the Princess Zelica Beghume.\n\n     b.   Story of Prince Seyf-el-Molouk.\n\n     c.   Story of Malek and the Princess Chirine.\n\n     d.   Story of King Hormuz, surnamed the King without\n\n          trouble.\n\n          da.  Story of Avicenna.\n\n     e.   Story of the fair Arouya. Cf. Nos. 135q and 225.\n\n     f.   Singular Adventures of Aboulfawaris, surnamed the Great\n\n          Traveller (2 Voyages).\n\n6.   Story of the Two Brother Genii, Adis and Dahy.\n\n7.   Story of Nasiraddol\u00e9, King of Moussel, of Abderrahman,\n\n     Merchant of Bagdad, and the Beautiful Zeineb.\n\n8.   Story of Repsima=No. 181r.\n\n\nThis work has many times been reprinted in France, where it holds\na place only second to The Nights.\n\nSir R. F. Burton remarks, concerning the Persian and Turkish\n\nTales of Petis de la Crois (the latter of which form part of the\n\nForty Vazirs, No. 251), \u201cBoth are weak and servile imitations of\n\nGalland by an Orientalist who knew nothing of the East. In one\n\npassage in the story of Fadlallah, we read of Le Sacrifice du\n\nMont Araf\u00e1te,\u2019 which seems to have become a fixture in the\n\nEuropean brain. I found the work easy writing and exceedingly\n\nhard reading.\u201d\n\n\nThe following tales require a passing notice:\u2014\n\n1. Story of Aboulcassem Bafry.\u2014A story of concealed treasure; it\nhas also some resemblance to No. 31.\n\n2. Ruzvanchad and Cheheristani.\u2014Cheheristani is a jinniyah, who\nis pursued by the King, under the form of a white doe; marries\nhim, and becomes the mother of Balkis, the Queen of Sheba. She\nexacts a promise from him never to rebuke her for any of her\nactions: he breaks it, and she leaves him for a time.\n\n2a. The Young King of Thibet.\u2014Two imposters obtain magic rings\nby which they can assume the shapes of other persons.\n\n2a, b. The Vazir Cavercha.\u2014This is one of Scott\u2019s stories (No.\n223 of our Table). It goes back at least as far as the Ring of\nPolycrates. It is the 8th Vezir\u2019s Story in Mr. Gibbs\u2019 Forty\nVezirs (pp. 200\u2013205).\n\n4. Prince Calaf.\u2014This story is well known, and is sometimes\nplayed as a comedy. The Princess Turandot puts riddles to her\nsuitors, and beheads them if they fail to answer.\n\n5b. Story of Prince Seyj-el-Molouk.\u2014This story is perhaps an\nolder version than that which appears in The Nights (No. 154a).\nIt is placed long after the time of Solomon; Saad is devoured by\nants (Weber (ii. p. 426) has substituted wild beasts!); and when\nSeyf enters the palace of Malika (=Daulet Khatoon), the jinni\nsurprises them, and is overpowered by Seyf\u2019s ring. He then\ninforms him of the death of Saad; and that Bedy al-Jernal was one\nof the mistresses of Solomon; and has also long been dead.\n\n5b. Malek and Chirine.\u2014Resembles No. 264; Malek passes himself\noff as the Prophet Mohammed; burns his box (not chair) with\nfireworks on his weddingday, and is thus prevented from ever\nreturning to the Princess.\n\n5f. Adventures of Aboulfawaris.\u2014Romantic travels, resembling\nNos. 132a and 133.\n\n2. Antar.\u2014This is the most famous of the Badawi romances. It\nresembles No. 137 in several particulars, but is destitute of\nsupernaturalism. An English abridgment in 4 vols. was published\nin 1820; and the substance of vol. 1 had appeared, as a fragment,\nin the previous year, under the title of \u201cAntar, a Bedoueen\nRomance translated from the Arabic by Terrick Hamilton, Esq.,\nOriental Secretary to the British Embassy at Constantinople.\u201d I\nhave also seen vol. 1 of a French translation, published about\n1862, and extending to the death of Shas.\n\nLane (Modern Egyptians, ch. 21\u201323) describes several other Arab\nromances, which have not yet been translated; viz. Aboo-Zeyd; Ez-Zahir,\nand Delhemeh.\n\n3. GLAIVE-DES-COURONNES (Seif el-Tidj\u00e2n) Roman traduit de\nl\u2019Arabe. Par M. le Dr. Perron (Paris, 1862).\n\nA romantic story of Arab chivalry, less overloaded with\nsupernaturalism than No. 137; but more supernatural than Antar.\nThe hero marries (among other wives) two jinniyahs of the\nposterity of Iblis. In ch. 21 we have an account of a magical\ncity much resembling the City of Brass (No. 134) and defended by\nsimilar talismans.\n\n4. MEHEMET THE KURD, and other tales, from Eastern sources, by\nCharles Wells, Turkish Prizeman of King\u2019s College, London, and\nMember of the Royal Asiatic Society (London, 1865).\n\nThe first story, taken from an Arabic MS., is a narrative of a\nhandsome simpleminded man, with whom Princesses fall in love, and\nwho is raised to a mighty throne by their enchantments. Some of\nthe early incidents are not unlike those in the well-known German\nstory of Lucky Hans (Hans im Gl\u00fcck). In one place there is an\nenchanted garden, where Princesses disport themselves in feather-dresses\n (as in No. 155, &c.), and where magic apples grow. (Note\nthat apples are always held in extraordinary estimation in The\nNights, cf. Nos. 4 and 264.) Among the shorter stories we find\nNo. 251h; a version of Nos. 9a and 152 (probably that referred to\nby Mr. Clouston as in the Tuti Nama); a story \u201cThe Prince\nTailor,\u201d resembling No. 251; No. 256, and one or two other tales\nnot connected with The Nights. (Most of Wells\u2019 shorter tales are\nevidently taken from the Forty Vezirs.)\n\n5. RECUEIL DES CONTES POPULAIRES de la Kabylie du Djardjara,\nrecueillis et traduits par J. Rivi\u00e8re (Paris, 1882). I have not\nseen this book; but it can hardly fail to illustrate The Nights.\n\n6. THE STORY OF JEWAD, Romance by \u2019Ali \u2019Aziz Efendi the Cretan.\nTranslated from the Turkish by E. J. W. Gibb, M.R.A.S., &c.\n(Glasgow, 1884).\n\nA modern Turkish work, written in A. H. 1211 (1796\u201397). It\ncontains the following tales:\u2014\n\n                      The Story of Jew d.\n\n1.   The Story of Eb -\u2019Ali-Sin.\n2.   The Story of Monia Em n.\n3.   The Story of Ferah-N z, the daughter of the King of China.\n     a.   The Story of Khoja \u2019Abdu-llah.\n4.   The Story told by Jew d to Iklilu\u2019l Mulk.\n     a.   The Story of Sh b r and Hum .\n     c.   The Story of Ghazanfer and R hila.\n5.   The Story of Qara Khan.\n\nThe following deserve notice from our present point of view:\u2014\n\nThe Story of Jewad.\u2014Here we have magical illusions, as in Nos.\n247 and 251a. Such narratives are common in the East; Lane\n(Nights, ch. i., note 15) is inclined to attribute such illusions\nto the influence of drugs; but the narratives seem rather to\npoint to so-called electro-biology, or the Scotch Glamour (such\ninfluences, as is notorious, acting far more strongly upon\nOrientals than upon Europeans).\n\n2.   The Story of Monia Em n corresponds to the Story of Naerdan\nand Guzulbec, in Caylus\u2019 Oriental Tales. A story of magical\nillusions.\n\n3.   The Story of Ferah N z.\u2014Here again we have a variant of\nNos. 9a and 152.\n\n3a.  Khoja \u2019Abdu-ltab.\u2014This is a version of the Story of\nAboulcassem in the Thousand and One Days.\n\n4a.  Sh b r and Hum .\u2014The commencement of this story might have\nsuggested to Southey the adventures of Thalaba and Oneida in the\nGardens of Aloadin; the remainder appears to be taken from the\nStory of the young King of Thibet, in the Thousand and One Days.\n\n5.   Qara Khan.\u2014The principal part of this story is borrowed\nfrom the First Voyage of Aboulfawaris in the Thousand and One\nDays; it has some resemblance to the story of the Mountain of\nLoadstone in No. 3c.\n\n7.   FR\u00dcCHTE DES ASIATISCHEN GEIST, von A. T. Hartmann. 2 vols.,\n12mo (M\u00fcnster) 1803. A collection of anecdotes, &c., from various\nEastern sources, Arabic, Indian, &c. I think it not impossible\nthat this may be the work referred to by Von Hammer in the\npreface to Zinserling\u2019s \u201c1001 Nacht\u201d (p. xxvii. note) as\n\u201cAsiatische Perleuschnur von Hartmann.\u201d At least I have not yet\nmet with any work to which the scanty indication would apply\nbetter.\n\n8.   TUTI-NAMA. I could hardly pass over the famous Persian and\nTurkish \u201cParrot-Book\u201d quite without notice; but its tales have\nrarely any direct connection with those in The Nights, and I have\nnot attempted to go into its very extensive bibliography.\n\nDR. CLARKE\u2019S M.S.\n\nDr. Edward Daniel Clarke has given an account of an important MS.\nnearly agreeing with Bul. and Mac., which he purchased in Egypt,\nin his \u201cTravels in various countries of Europe, Asia and Africa.\u201d\nPart ii. Greece, Egypt, and the Holy Land. Section i. (1812) App.\niii., pp. 701\u2013704. Unfortunately, this MS. was afterwards so\ndamaged by water during a shipwreck that it was rendered totally\nillegible. The list of tales (as will be seen by the numbers in\nbrackets, which correspond to our Table, as far as the\nidentifications are safe) will show the approximate contents of\nthe MS., but the list (which is translated into German by Habicht\nin the preface to his vol. 12) was evidently compiled carelessly\nby a person nearly ignorant of Arabic, perhaps with the aid of an\ninterpreter, Maltese, or other, and seems to abound with the most\nabsurd mistakes. The full text of Clarke\u2019s App. iii. is as\nfollows: \u201cList of One Hundred and Seventy-two Tales, contained in\na manuscript copy of the \u2019\u00c0lif Lila va Lilin,\u2019 or \u2019Arabian\nNights,\u2019 as it was procured by the Author in Egypt.\u201d\n\nN.B.\u2014The Arabic words mentioned in this list are given as they\nappeared to be pronounced in English characters, and of course,\ntherefore, adapted to English pronunciation.\n\nThe number of tales amounts to 172, but one tale is supposed to\noccupy many nights in the recital, so that the whole number is\ndivided into \u201cOne Thousand and One Nights.\u201d It rarely happens\nthat any two copies of the Alif Lila va Lilin resemble each\nother. This title is bestowed upon any collection of Eastern\ntales divided into the same number of parts. The compilation\ndepends upon the taste, the caprice, and the opportunities of the\nscribe, or the commands of his employer. Certain popular stories\nare common to almost all copies of the Arabian Nights, but almost\nevery collection contains some tales which are not found in every\nother. Much depends upon the locality of the scribe. The popular\nstories of Egypt will be found to differ materially from those of\nConstantinople. A nephew of the late Wortley Montague, living in\nRosetta, had a copy of the Arabian Nights, and upon comparing the\ntwo manuscripts it appeared that out of the 172 tales here\nenumerated only 37 were found in his manuscript. In order to\nmark, therefore, the stories which were common to the two\nmanuscripts, an asterisk has been prefixed to the thirty-seven\ntales which appeared in both copies.\n\n    1.  The Bull and the Ass (a).\n    2.  The Merchant and the Hobgoblin (1; Habicht translates Kobold!).\n    3.  The Man and the Antelope (1a).\n    4.  The Merchant and Two Dogs (1b).\n    5.  The Old Man and the Mule (1c).\n   *6.  The History of the Hunters (2).\n  7&8.  The History of King Unam and the Philosopher Reinan (2a).\n   *9.  History of King Sinbad and Elbase (2a, ab).\n  *10.  History of the Porter (3).\n  *11.  History of Karanduli.\n   12.  Story of the Mirror.\n   13.  Story of the Three Apples (4).\n  *14.  Of Shensheddin Mohammed, and his Brother Noureddin (5).\n  *15.  Of the Taylor, Little Hunchback, the Jew and the Christian (6).\n   16.  The History of Noureddin Ali (7).\n   17.  Ditto of Gaumayub, &c. (8).\n  *18.  The History of King Omar and Oman and his Children. (This tale\n        is extremely long, and occupies much of the manuscript) (9).\n  *19.  Of the Lover and the Beloved (9a).\n   20.  Story of the Peacock, the Goose, the Ass, the Horse, &c. (10).\n   21.  Of the Pious Man (11).\n   22.  Of the Pious Shepherd.\n   23.  Of the Bird and the Turtle (12).\n   24.  Of the Fox, the Hawk, &c. (13).\n   25.  Of the Lord of the Beasts.\n  *26.  Of the Mouse and the Partridge (14).\n   27.  Of the Raven and the Cat (15).\n   28.  Of the Raven, the Fox, the Mouse, the Flea, &c., &c. (16).\n   29.  Story of the Thief (18).\n  *30.  Of Aul Hassan and the Slave Shemsney Har (20).\n  *31.  Of Kamrasaman, &c. (21).\n   32.  Of Naam and Nameto la (21a).\n  *33.  Of Aladin Abuskelmat (22).\n  *34.  Of Hallina Die (23).\n   35.  Story of Maan Jaamnazida (24).\n   36.  History of the Town Litta (26).\n   37.  Story of Hassan Abdulmelac (27).\n   38.  Of Ibrahim Elmachde, Brother of Haroun al Raschid (28).\n   39.  History of the Famous Garden Ezem (Paradise) (29).\n   40.  Of Isaac of Mossul (30).\n   41.  Of Hasli Hasli.\n   42.  Of Mohammed Eli Ali (32).\n   43.  Of Ali the Persian (33).\n   44.  History of the Raschid and his Judge (34).\n   45.  Of Haled Immi Abdullah.\n   46.  Of Jafaard the Bamasside (36).\n   47.  Of Abokohammed Kurlan (37).\n   48.  Of Haroun al-Raschid and Sala.\n   49.  History of Mamoan (40).\n   50.  Of Shar and the Slave Zemroud (41).\n   51.  Of the Lady Bedoor (literally Mrs. Moon-face) and Mr.\n        Victorious (42).\n   52.  Of Mammon and Mohammed of Bassorah.\n   53.  Of Haroun al-Raschid and his Slave (44).\n   54.  Of the Merchant in Debt (45).\n   55.  Of Hassoun Medin, the Governor (46).\n   56.  Of King Nassir and his Three Children\u2014the Governor of Cairo,\n        the Governor of Bulac, and the Governor of Old Cairo (47).\n   57.  History of the Banker and the Thief (48).\n   58.  Of Aladin, Governor of Constantinople.\n   59.  Of Mamoon and Ibrahim (50).\n   60.  Of a certain King (51).\n   61.  Of a Pious Man (52).\n   62.  Of Abul Hassan Ezeada (53).\n   63.  Of a Merchant (54).\n   64.  Of a Man of Bagdad (55).\n   65.  Of Modavikil (56).\n  *66.  Of Virdan in the time of Hakim Veemrelack (N.B.\u2014He built\n        the Mosque in going from Cairo to Heliopolis) (57).\n   67.  Of a Slave and an Ape (58).\n  *68.  Story of the Horse of Ebony (59).\n  *69.  Of Insilvujud (60).\n   70.  Of Eban Vas (61).\n   71.  Of an Inhabitant of Bassora (62).\n   72.  History of a Man of the tribe of Arabs of Beucadda (63).\n   73.  History of Benriddin, Vizir of Yemen (64).\n   74.  Of a Boy and a Girl (65).\n   75.  Of Mutelmis (66).\n   76.  Of Haroun al Rashid and the Lady Zebeda (67).\n   77.  Of Mussa ab imni Zibir (69).\n   78.  Of the Black Father.\n   79.  Of Haroun al Raschid.\n   80.  Story of an Ass Keeper (74?).\n   81.  Of Haroun al Rashid and Eboo Yussuf (75).\n   82.  Of Hakim, Builder of the Mosque (76).\n   83.  Of Melikel Horrais.\n   84.  Of a Gilder and his Wife (78).\n   85.  Of Hashron, &c. (79).\n   86.  Of Yackyar, &c., the Barmadride (80).\n   87.  Of Mussa, &c.\n   88.  Of Said, &c.\n   89.  Of the Whore and the Good Woman.\n   90.  Of Raschid and Jacob his Favourite.\n   91.  Of Sherif Hussein.\n   92.  Of Mamoon, son of Haroun al Raschid (87).\n   93.  Of the repenting Thief (88)\n   94.  Of Haroun al Raschid (89).\n   95.  Of a Divine, &c. (90).\n   96.  Another story of a Divine.\n   97.  The Story of the Neighbours.\n   98.  Of Kings (94).\n   99.  Of Abdo Rackman (95).\n  100.  Of Hind, daughter of Nackinan (96).\n  101.  Of Tabal (97).\n  102.  Of Isaac son of Abraham (98).\n  103.  Of a Boy and a Girl.\n  104.  Story of Chassim Imni Addi.\n  105.  Of Abul Abass.\n  106.  Of Ebubecker Ben Mohammed.\n  107.  Of Ebi Evar.\n  108.  Of Emmin, brother of Mamon (105).\n  109.  Of six Scheiks of Bagdad.\n  110.  Of an Old Woman.\n  111.  Of a Wild Girl.\n  112.  Of Hasan Elgevire of Bagdad.\n  113.  Of certain Kings.\n  114.  Of a king of Israel (116).\n  115.  Of Alexander (117).\n  116.  Of King Nusharvian (118).\n  117.  Of a Judge and his Wife (119).\n  118.  Of an Emir.\n  119.  Of Malek Imnidinar.\n  120.  Of a devout man of the children of Israel (122).\n  121.  Of Hedjage Himni Yussuf (123).\n  122.  Of a Blacksmith (124).\n  123.  Of a devout man (125).\n  124.  Of Omar Imnilchatab.\n  125.  Of Ibrahim Elchaber.\n  126.  Of a Prophet (128).\n  127.  Of a Pious Man (129).\n  128.  Of a Man of the Children of Israel (130).\n  129.  Of Abul Hassan Duradge (131).\n  130.  Of Sultana Hayaat.\n  131.  Of the Philosopher Daniel (132).\n *132.  Of Belukia (132A).\n *133.  The Travels of Sinbad\u2014certain seven voyages, &c. (133).\n  134.  Of the Town of Copper (134).\n  135.  Of the Seven Virgins and the Slave (135).\n *136.  Story of Judais (136).\n  137.  The Wonderful History.\n  138.  Of Abdullah lmni Mohammi.\n  139.  Of Hind Imni Haman (139).\n  140.  Of Chazmim\u00e9 Imni Bash\u00e9s (140).\n  141.  Of Jonas the Secretary (141).\n  142.  Of Haroun al-Rashid (142).\n  143.  Of ditto.\n  144.  Of Ebon Isaac Ibrahim (144).\n  145.  Of Haroun al Raschid, Misroor and the Poet.\n  146.  Of the Caliph Moavia.\n  147.  Of Haroun al Raschid.\n  148.  Of Isaac Imni Ibrahim (148),\n  149.  Of Ebwi Am\u00e9r.\n *150.  Of Achmet Ezenth and the old Female Pimp.\n  151.  Of the three Brothers.\n  152.  Of Erdeshir and Hiaker, of Julmar El Bacharia (152).\n  153.  Of Mahomet, &c.\n  154.  Ditto (154?).\n *155.  Story of Safil Moluki (154A).\n *156.  Of Hassan, &c. (155).\n *157.  Of Caliph the Hunter (156).\n *158.  Of Mersir and his Mistress (157).\n  159.  Of Noureddin and Mary (158).\n  160.  Of a Bedouin and a Frank (159).\n  161.  Of a Man of Baghdad and his Female Slave (160).\n  162.  Of a King, his Son, and the Vizir Shemar (161).\n *163.  Of a Merchant and the Thieves.\n *164.  Of Abousir and Aboukir (162).\n *165.  Abdulak El Beri and Abdulak El Backari (163).\n *166.  Of Haroun al Raschid.\n  167.  Of the Merchant Abul Hassan al-Omani (164).\n  168.  Of Imnil Echarib (168).\n  169.  Of Moted Bila.\n *170.  Of Kamasi Zemuan (167).\n *171.  Of Abdulah Imni Fasil (168).\n *172.  The Story of Maroof (169).\n\n     IMITATIONS AND MISCELLANEOUS WORKS HAVING MORE OR LESS\n                  CONNECTION WITH THE NIGHTS.\n\nThe success of Galland\u2019s work led to the appearance of numerous\nworks more or less resembling it, chiefly in England and France.\nSimilar imitations, though now less numerous, have continued to\nappear down to the present day.\n\nThe most important of the older works of this class were\npublished in French in the \u201cCabinet des F\u00e9es\u201d (Amsterdam and\nGeneva, 1785\u20131793; 41 vols.); in English in \u201cTales of the East:\ncomprising the most popular Romances of Oriental origin, and the\nbest imitations by European authors, with new translations and\nadditional tales never before published, to which is prefixed an\nintroductory dissertation, containing an account of each work and\nof its author or translator. By Henry Weber, Esq.\u201d (Edinburgh,\n1812, 3 vols.); and in German in \u201cTausand und ein Tag.\nMorgenl\u00e4ndische Erz\u00e4hlungen aus dem Persisch, Turkisch und\nArabisch, nach Petis de la Croix, Galland, Cardonne, Chavis und\nCazotte, dem Grafen Caylus, und Anderer. \u00dcbersetzt von F. H. von\nder Hagen\u201d (Prenzlau, 1827\u20131837, 11 vols.). In the \u201cCabinet des\nF\u00e9es\u201d I find a reference to an older collection of tales (partly\nOriental) called the \u201cBiblioth\u00e8que des F\u00e9es et des G\u00e9nies,\u201d by\nthe Abb\u00e9 de la Porte, which I have not seen, but which is, in\npart, incorporated in the \u201cCabinet.\u201d It formed only 2 vols. 12mo,\nand was published in 1765.\n\nThe examination of these tales is difficult, for they comprise\nseveral classes, not always clearly defined:\u2014\n\n1.   Satires on The Nights themselves (e.g. the Tales of the\n     Count of Hamilton).\n2.   Satires in an Oriental garb (e.g. Beckford\u2019s Vathek).\n3.   Moral tales in an Oriental garb (e.g. Mrs. Sheridan\u2019s\n     Nourjahad).\n4.   Fantastic tales with nothing Oriental about them but the\n     name (e.g. Stevenson\u2019s New Arabian Nights).\n5.   Imitations pure and simple (e.g. G. Meredith\u2019s Shaving of\n     Shagpat).\n6.   Imitations more or less founded on genuine Oriental sources\n     (e.g. the Tales of the Comte de Caylus).\n7.   Genuine Oriental Tales (e.g. Mille et une Jours, translated\n     by Petis de la Croix).\n\nMost of the tales belonging to Class 7 and some of those\nbelonging to Class 6 have been treated of in previous sections.\nThe remaining tales and imitations will generally need only a\nvery brief notice; sometimes only the title and the indication of\nthe class to which they belong. We will begin with an enumeration\nof the Oriental contents of the Cabinet des F\u00e9es, adding W. i.,\nii. and iii. to show which are included in Weber\u2019s \u201cTales of the\nEast\u201d:\u2014\n\n7\u201311.     1001 Nuits (W. 1).\n12, 13. Les Aventures d\u2019Abdalla (W. iii).\n14, 15.   1001 Jours (Persian tales, W. ii.). 16. Histoire de la\n          Sultane de Perse et des Visirs. Contes Turcs (Turkish\n          tales, W. 3==our 251).\n16.  Les Voyages de Zulma dans le pays des F\u00e9es.\n17, 18. Contes de Bidpai.\n19.  Contes Chinois, on les Aventures merveilleuses du Mandarin\n     Fum-Hoam (W. iii.). 21, 22. Les Mille et un Quart d\u2019Heures.\n     Contes Tartares (W. iii.).\n22, 23. Les Sultanes de Guzerath, ou les Songes des hommes\neveill\u00e9s. Contes Moguls (W. iii.).\n25.  Nouveaux Contes Orientaux, par le Comte de Caylus (W. ii.).\n29, 30. Les Contes des G\u00e9nies (W. iii.).\n30.  Les Aventures de Zelouide et d\u2019Amanzarifdine.\n30.  Contes Indiens par M. de Moncrif.\n33.  Nourjahad (W. ii.).\n34.  Contes de M. Pajon.\n38\u201341. Les Veill\u00e9es du Sultan Schahriar, &c. (Chavis and Cazotte;\ncf. ante\u00e0, p. 419; W. i. ii.).\n\n(Weber also includes, in his vol. ii. Nos. 21a, 22, 32 and 37,\nafter Caussin de Perceval.)\n\n12, 13. The Adventures of Abdallah, the Son of Hanif (Class 5 or\n6).\n\nOriginally published in 1713; attributed to M. de Bignon, a young\nAbb\u00e9. A series of romantic travels, in which Eastern and Western\nfiction is mixed; for instance, we have the story of the Nose-tree,\nwhich so far as I know has nothing Oriental about it.\n\n16.  The Voyages of Zulma in Fairy Land (Class 4).\n\nEuropean fairy tales, with nothing Oriental about them but the\nnames of persons and places. The work is unfinished.\n\n17, 18.   The Tales of Bidpai (translated by Galland) are Indian,\n          and therefore need no further notice here.\n\n19\u201323. Chinese, Tartarian and Mogul Tales (Class 6).\n\nPublished in 1723, and later by Thomas Simon Gueulette.\n\nConcerning these tales, Mr. Clouston remarks (in litt.): \u201cMuch of\nthe groundwork of these clever imitations of the Arabian Nights\nhas been, directly or indirectly, derived from Eastern sources;\nfor instance, in the so-called Tartar tales, the adventures of\nthe Young Calender find parallels, (1) in the well-known Bidpai\ntale of the Br\u00e1hman, the Sharpers and the Goat (Kalila and Dimna,\nP\u00e1nchatantra, Hitopadesa, &c.) and (2) in the worldwide story of\nthe Farmer who outwitted the Six Men (Indian Antiquary, vol. 3)\nof which there are many versions current in Europe, such as the\nNorse tale of Big Peter and Little Peter, the Danish tale of\nGreat Claus and Little Claus; the German tale (Grimm) of the\nLittle Farmer; the Irish tale of Little Fairly (Samuel Lover\u2019s\ncollection of Irish Fairy Legends and Stories); four Gaelic\nversions in Campbell\u2019s Popular Tales of the West Highlands; a\nKaba\u2019il version in Riviere\u2019s French collection (Contes populaires\nKabylies); Uncle Capriano in Crane\u2019s recently published Italian\nPopular Tales; and a Latin medi\u00e6val version (written probably in\nthe I **1th century) in which the hero is called Unibos,\u2019\nbecause he had only one cow.\u201d\n\n25.  Oriental Tales (Class 6).\n\nMr. Clouston observes, \u201cAppeared in 1749,[FN#472] and on the\ntitle page are said to have been translated from MSS. in the\nRoyal French Library. The stories are, however, largely the\ncomposition of De Caylus himself, and those elements of them\nwhich are traceable to Asiatic sources have been considerably\nFrenchified.\u201d\n\nNevertheless they are not without interest, and are nearly all of\nobviously Oriental origin. One of the stories is a fantastic\naccount of the Birth of Mahomet, including romantic travels\nlargely borrowed from No. 132a. Another story is a version of\nthat of the Seven Sleepers. Other noteworthy tales are the story\nof the Dervish Abounader, which resembles Nos. 193 and 216d; and\nthe story of Naerdan and Guzulbec, which is a tale of magical\nillusions similar to that of Monia Emin, in the Turkish story of\nJewad.\n\nThe Count de Caylus was the author of various European as well as\nOriental fairy tales. Of his Oriental collection, Sir R. F.\nBurton remarks:\u2014\u201cThe stories are not Eastern but Western fairy\ntales proper, with kings and queens, giants and dwarfs, and\nfairies, good and bad. Barbets\u2019 act as body guard and army.\nWritten in good old style, and free language, such as, for\ninstance, son p\u00e9tenlaire, with here and there a touch of salt\nhumour, as in Rosanie Charmante reine (car on n\u2019a jamais parl\u00e9\nautrement \u00e0 une reine, quel que laide qu\u2019elle ait \u00e9t\u00e9).\u2019\u201d\n\n29, 30. Tales of the Genii (Class 3).\n\nWritten in the middle of the last century by Rev. James Ridley,\nbut purporting to be translated from the Persian of Horam, the\nson of Asmar, by Sir Charles Morell.\n\nThese tales have been reprinted many times; but it is very\ndoubtful if they are based on any genuine Oriental sources. The\namount of Oriental colouring may be guessed from the story of\nUrad, who having consented to become the bride of a Sultan on\ncondition that he should dismiss all his concubines, and make her\nhis sole queen (like Harald Harfagr on his marriage with\nRagnhilda), is presented to his loving subjects as their Sultana!\n\n32.  Adventures of Zeloide and Amanzarifdine. Indian Tales, by M.\n     de Moncrif (Class 4). Ordinary European Fairy Tales, with\n     the scene laid in the East.\n\n33.  Nourjahad, by Mrs. Sheridan (Class 3).\n\nAn unworthy favourite is reformed by a course of practical moral\nlessons conveyed by the Sultan through supposed supernatural\nagencies. Mr. Clouston regards it as \u201cone of the very best of the\nimitations of Eastern fiction. The plot is ingeniously conceived\nand well wrought out, and the interest never flags throughout.\u201d\n\n34.  Pajon\u2019s Oriental Tales (Class 5). These demand no special\n     notice.\n\nIn addition to the above, the following Oriental works are\nmentioned in the Cabinet des F\u00e9es, but not reprinted:\n\n   1. Apologues orientaux, par l\u2019abb\u00e9 Blanchet.\n\n   2. M\u00e9langes de litt\u00e9rature orientale, par Cardonne. (Paris, 2\n\nvols. 1770.)\n\n   3. Nera\u00efr et Meloe, roman oriental, par H. B. Deblanes (1759).\n\n   4. Contes orientaux, par M. de la Dixmerie.\n\n   5. Les Cinq Cent Matin\u00e9es et une demie, contes Syriens, par le\n\nchevalier de Duclos.\n\n   6. Abass\u00e2i, conte oriental, par Mademoiselle Fault (ou\n\nFauques) 1752.\n\n   7. Les Contes du Serail, par Mdlle. Fault (1753.)\n\n   8. Kara Mustapha, conte oriental, par Fromaget (1745).\n\n   9. Zilia et C\u00e9nie, par Francoise d\u2019Isembourg d\u2019Hippincourt de\n\nGraffigny.\n\n 10. Salned et Garalde, conte oriental, par A. H. De la Motte.\n\n 11. Anecdotes orientales, par G. Mailhol (2 vols. 1752).\n\n 12. Alzahel, traduit d\u2019un manuscrit arabe, par Mdlle. Raign\u00e9 de\n\nMalfontaine (Mercure, 1773).\n\n 13. Mahmoud le Gasnevide, conte oriental, par J. F. Melon.\n\n 14. Contes Orientaux, ou les recits du Sage Caleb, voyageur\n\npersan, par Mme. Mouet.\n\n 15. Nadir, par A. G. de Montdorge.\n\n 16. Lettres Persanes, de Montesquieu.\n\n 17. Les Amusements de Jour, ou recueil de petits contes, par\n\nMme. de Mortemar.\n\n 18. Mirloh, conte oriental, par Martine de Morville (1769).\n\n 19. Ladila, anecdote turque (par la m\u00eame) 1769.\n\n 20. Daira, histoire orientale, par A. J. J. de la Riche de la\n\nPoupelini\u00e8re (1761).\n\n 21. Cara Mustapha, par de Preschat.\n\n 22. Des trois Nations, conte oriental, par Marianne Robert\n\n(1760).\n\n 23. Contes Orientaux, tir\u00e9s des manuscrits de la Biblioth\u00e8que du\n\nRoi, 2 vols. 12mo (1749).\n\n\nThis is the same as the Count de Caylus\u2019 Oriental Tales. Sir R.\nF. Burton has received the following memorandum, respecting a\ncopy of an earlier edition of the same work: \u201cContes Orientaux,\ntir\u00e9s des manuscrits de la Biblioth\u00e8que du Roy de France, orn\u00e9s\nde figures en taille douce. A la Haye, 1743, 2 vols. 12mo,\npolished calf gilt, gilt edges, arms in gilt on the sides.\n\n\u201cThe Preface says, M. Petit et M. Galland n\u2019ont en aucune\nconnaissance des manuscrits dont cet ouvrage est tir\u00e9.\u2019\n\n\u201cThe Tales are from the MSS. and translations sent by those\n\ndespatched by the French Ministers to Constantinople to learn\n\nArabic, &c., and so become fit to act as Dragomans and\n\nInterpreters to the French Embassy.\u201d\n\n\nThere is a copy of this work in the British Museum; it proves, as\nI expected, to be the series of tales subsequently attributed to\nthe Count de Caylus.\n\nIn addition to the above, the following, of which I can only give\nthe names, are mentioned in the Cabinet des F\u00e9es, but not\nreprinted:\u2014\n\n 1.  Alma-Moulin, conte oriental, 1779.\n\n 2.  Gengiskan, histoire orientale, par M. de St. M.\n\n 3.  Almanzor et Zelira, conte arabe, par M. Bret. (1772). {From\n\n     \u201cles mercures.\u201d}\n\n 4.  Almerine et Zelima, ou les Dangers de la Beaut\u00e9, conte\n\n     orientale, 1773. {From \u201cles mercures.\u201d}\n\n 5.  Les Ames, conte arabe, par M. B\u2014\u2014\u2014\u2014. {From \u201cles\n\n     mercures.\u201d}\n\n 6.  Balky, conte oriental, 1768. {From \u201cles mercures.\u201d}\n\n 7.  Mirza, ou Is necessit\u00e9 d\u2019etre utile (1774). {From \u201cles\n\n     mercures.\u201d}\n\n 8.  Zaman, histoire orientale, par M. B. {From \u201cles mercures.\u201d}\n\n 9.  Anecdotes Orientales, par Mayol, 1752. 12mo.\n\n 10.      Contes tr\u00e8s moguls.\n\n 11.      Foka ou les Metamorphoses, conte chinois. Derob\u00e9 \u00e0 M.\n\n          de V. 1777. 12mo.\n\n 12.      Mahulem, histoire orientale. 12mo, 1776.\n\n 13.      Mille et une heure, contes Peruviens. 4 vols. 12mo,\n\n          1733.\n\n 14.      Histoire de Khedy, Hermite de Mont Ararat. Conte\n\n          orientale, traduit de l\u2019Anglais, 12mo, 1777.\n\n 15.      Zambeddin, histoire orientale. 12mo, 1768.\n\n 16.      Zelmoille et Zulmis et Turlableu. Par M. l\u2019Abb\u00e9 de\n\n          Voisem, 12mo, 1747.\n\n 17.      Roman Oriental, Paris, 1753.\n\n\nThe remaining imitations, &c., known to me I shall place roughly\nin chronological order, premising that I fear the list must be\nvery incomplete, and that I have met with very few except in\nEnglish and French.\n\n                           A.\u2014French\n\n1.   Zadig, ou la Destin\u00e9e, par Voltaire[FN#473] probably\npartakes of classes 2 and 6; said to be partly based on\nGueulette\u2019s \u201cSoir\u00e9es Bretonnes,\u201d published in 1712. The latter is\nincluded in Cabinet des F\u00e9es, Vol. 32.\n\n2.   Vathek, an Arabian Tale, by William Beckford. I include this\nbook here because it was written and first published in French.\nIts popularity was once very great, and it contains some\neffective passages, though it belongs to Class 2, and is rather a\nparody than an imitation of Oriental fiction. The Caliph Vathek,\nafter committing many crimes at the instance of his mother, the\nwitch Carathis, in order to propitiate Eblis, finally starts on\nan expedition to Istakar. On the way, he seduces Nouronihar, the\nbeautiful daughter of the Emir Fakreddin, and carries her with\nhim to the Palace of Eblis, where they am condemned to wander\neternally, with their hearts surrounded with flames.\n\nThis idea (which is certainly not Oriental, so far as I know)\ntook the fancy of Byron, who was a great admirer of Vathek, and\nhe has mixed it with genuine Oriental features in a powerful\npassage in the Giaour, beginning:\n\n          \u201cBut thou, false infidel! shalt writhe\n\n          Beneath avenging Monkir\u2019s scythe;\n\n          And from its torment \u2019scape alone\n\n          To wander round lost Eblis\u2019 throne;\n\n          And fire unquenched, unquenchable,\n\n          Around, within thy heart shall dwell;\n\n          Nor ear can hear, nor tongue can tell\n\n          The tortures of that inward hell!\u201d &c.\n\n\nHow errors relative to Eastern matters are perpetuated is\nillustrated by the fact that I have seen these lines quoted in\nsome modern philosophical work as descriptive of the hell in\nwhich the Mohammedans believe!\n\nSouthey, in Thalaba, b. 1., speaks of the Sarsar, \u201cthe Icy Wind\nof Death,\u201d an expression which he probably borrowed from Vathek.\n\n3.   The Count of Hamilton\u2019s Fairy Tales. Written shortly after\n     the first publication of Galland\u2019s work. There is an English\n     Translation among Bohn\u2019s Extra Volumes.\n\n4.   Les Mille et un Fadaises, par Cazotte. Class 1. I have not\n\n     seen them.\n\n\n5.   La Mille et deuxi\u00e8me Nuit, par Theophilus Gautier (Paris,\n\n     1880). Probably Class 1 or 2; I have not seen it.\n\n\n                          B.\u2014English.\n\n1.   The Vision of Mirza (Addison in the \u201cSpectator\u201d). Class 3.\n\n2.   The Story of Amurath. Class 3. I do not know the author. I\nread it in a juvenile book published about the end of last\ncentury, entitled the Pleasing Instructor.\n\n3.   The Persian Tales of Inatulla of Delhi. Published in 1768,\nby Colonel Alexander Dow at Edinburgh. A French translation\nappeared at Amsterdam in two vols. and in Paris in one vol.\n(1769). Class 6. Chiefly founded on a wellknown Persian work, of\nwhich a more correct, though still incomplete, version was\npublished in 3 vols. by Jonathan Scott in 1799, under the title\nof Bahar Danush, or Garden of Knowledge.\n\n5.   Rasselas, by Samuel Johnson. Class 3. Too well known to need\n     comment.\n\n6.   Almoran and Hamet, by Dr. Hawksworth. Class 3. Very popular\nat the beginning of the present century, but now forgotten.\n\n7.   Oriental Fairy Tales (London, 1853). Class 4. A series of\nvery pretty fairy tales, by an anonymous author, in which the\nscene is laid in the East (especially Egypt).\n\n8.   The Shaving of Shagpat, by George Meredith (London, 1855).\nClass 5. I prefer this to most other imitations of an Oriental\ntale.\n\n9.   The Thousand and One Humbugs. Classes 1 and 2. Published in\n\u201cHousehold Words,\u201d vol. xi. (1855) pp. 265\u2013267, 289\u2013292, 313\u2013316.\nParodies on Nos. 1, 195, 6d, and 6e, f.\n\n10.  Eastern Tales, by many story-tellers. Compiled and edited\nfrom ancient and modern authors by Mrs. Valentine, author of \u201cSea\nFights and Land Battles,\u201d &c. (Chandos Classics.)\n\nIn her preface, the authoress states that the tales \u201care gathered\nfrom both ancient and modern French, Italian and English\nsources.\u201d\n\nContains 14 tales, some genuine, others imitations, One,\n\u201cAlischar and Smaragdine,\u201d is a genuine story of The Nights (No.\n41 of our Table), and is probably taken from Tr\u00e9butien. Three\ntales, \u201cJalaladeen,\u201d \u201cHaschem,\u201d and \u201cJussuf,\u201d are Grimm\u2019s\nimitations, taken probably from the composite English edition of\n1847, and with the same illustrations. \u201cThe Seven Sleepers\u201d and\nthe \u201cFour Talismans\u201d are from the Count de Caylus\u2019 tales;\n\u201cHalechalbe\u201d and \u201cBohetzad\u201d (our No. 174) are from Chavis and\nCazotte; \u201cThe Enchanters\u201d and \u201cUrad\u201d are from the \u201cTales of the\nGenii\u201d; and \u201cThe Pantofles\u201d is the well-known story of the miser\nCasem and his slippers, but I know not where it first appeared.\nThe remaining three tales are unknown to me, and as I have seen\nno volume of Italian Oriental tales, some, no doubt, are derived\nfrom the Italian sources of which the authoress spoke. They are\nthe following: \u201cThe Prince and the Lions,\u201d \u201cThe City of the\nDemons\u201d (a Jewish story purporting to have been written in\nEngland) and \u201cSadik Beg.\u201d\n\n11.  New Arabian Nights, by R. L. Stevenson (London, 1882).\n\n12.  More New Arabian Nights. The Dynamiter. By R. L. Stevenson\n     and Vander Grift (London, 1882). Class 4.\n\nOf these tales, Sir R. F. Burton observes, \u201cThe only visible\nconnection with the old Nights is in the habit of seeking\nadventures under a disguise. The method is to make the main idea\npossible and the details extravagant. In another New Arabian\nNights,\u2019 the joint production of MM. Brookfield, Besant and\nPollock, the reverse treatment is affected, the leading idea\nbeing grotesque and impossible, and the details accurate and\nlifelike.\u201d\n\n                          C.\u2014German.\n\nIt is quite possible that there are many imitations in German,\nbut I have not met with them. I can only mention one or two tales\nby Hauff (the Caliph turned Stork, and the Adventures of Said); a\nstory called \u201cAli and Gulhindi,\u201d by what author I do not now\nremember; and some imitations said to be by Grimm, already\nmentioned in reference to the English composite edition of 1847.\nThey are all European fairy tales, in an Eastern dress.\n\n                          CONCLUSION.\n\nAmong books specially interesting to the student of The Nights, I\nmay mention Weil\u2019s \u201cBiblische Legenden der Muselm\u00e4nner, aus\narabischen Quellen zusammengetragen, und mit j\u00fcdischen Sagen\nverglichen\u201d (Frankfort-on-Main, 1845). An anonymous English\ntranslation appeared in 1846 under the title of \u201cThe Bible, the\nKoran, and the Talmud,\u201d and it also formed one of the sources\nfrom which the Rev. S. Baring-Gould compiled his \u201cLegends of Old\nTestament Characters\u201d (2 vols., 1871). The late Prof. Palmer\u2019s\n\u201cLife of Haroun Al-Raschid\u201d (London, 1881), is not much more than\na brief popular sketch. The references to The Nights in English\nand other European literatures are innumerable; but I cannot\nrefrain from quoting Mark Twain\u2019s identification of Henry the\nEighth with Shahryar (Huckleberry Finn, chap. xxiii).\n\n\u201cMy, you ought to have seen old Henry the Eighth when he was in\nbloom. He was a blossom. He used to marry a new wife every day,\nand chop off her head next morning. And he would do it just as\nindifferent as if he was ordering up eggs. \u201cFetch up Nell Gwynn,\u201d\nhe says. They fetch her up. Next morning, \u201cChop off her head.\u201d\nAnd they chop it off. \u201cFetch up Jane Shore,\u201d he says; and up she\ncomes. Next morning, \u201cChop off her head.\u201d And they chop it off.\n\u201cRing up Fair Rosamun.\u201d Fair Rosamun answers the bell. Next\nmorning, \u201cChop off her head.\u201d And he made every one of them tell\nhim a tale every night, and he kept that up till he had hogged a\nthousand and one tales that way, and then he put them all in a\nbook, and called it Domesday Book\u2014which was a good name, and\nstated the case. You don\u2019t know kings, Jim, but I know them, and\nthis old rip of ourn is one of the cleanest I\u2019ve struck in\nhistory. Well, Henry, he takes a notion he wants to get up some\ntrouble with this country. How does he do it\u2014give notice?\u2014give\nthe country a show? No. All of a sudden he heaves all the tea in\nBoston Harbour overboard, and whacks out a declaration of\nindependence, and dares them to come on. That was his style\u2014he\nnever give anybody a chance. He had suspicions of his father, the\nDuke of Wellington. Well, what did he do?\u2014ask him to show up?\nNo\u2014drownded him in a butt of mamsey, like a cat. Spose people\nleft money laying around where he was\u2014what did he do? He\ncollared it. Spose he contracted to do a thing, and you paid him,\nand didnt set down there and see that he done it\u2014what did he do?\nHe always done the other thing. Spose he opened his mouth\u2014what\nthen? If he didnt shut it up powerful quick, he\u2019d lose a lie,\nevery time. That\u2019s the kind of a bug Henry was.\u201d\n\nCOMPARATIVE TABLE OF THE TALES IN THE PRINCIPAL\n\n     EDITIONS OF THE THOUSAND AND ONE NIGHTS, viz.:\u2014\n\n\n 1. Galland.\n 2. Caussin de Perceval.\n 3. Gauttier.\n 4. Scott\u2019s MS. (Wortley Montague).\n 5. Ditto (Anderson; marked A).\n 6. Scott\u2019s Arabian Nights.\n 7. Scott\u2019s Tales and Anecdotes (marked A).\n 8. Von Hammer\u2019s MS.\n 9. Zinserling.\n10. Lamb.\n11. Tr\u00e9butien.\n12. Bul. text.\n13. Lane.\n14. Bres. text.\n15. Habicht.\n16. Weil.\n17. Mac. text.\n18. Torrens.\n19. Payne.\n20. Payne\u2019s Tales from the Arabic (marked I. II. III.)\n21. Calc.\n22. Burton.\n\nAs nearly all editions of The Nights are in several volumes, the\nvolumes are indicated throughout, except in the case of some of\nthe texts. Only those tales in No. 5, not included in No. 4, are\nhere indicated in the same column. All tales which there is good\nreason to believe do not belong to the genuine Nights are marked\nwith an asterisk.\n\nThe blank column may be used to enter the contents of some other\n\nedition.\n\n                                                        | Galland.                          |\u201cBul.\u201d Text.                      Burton.\n\n                                                        |   |Caussin de Perceval.           |   |Lane.                              |\n\n                                                        |   |   |Gauttier.                  |   |   |\u201cBres.\u201d Text.                  |\n\n                                                        |   |   |   |Scott\u2019s MS.            |   |   |   |Habicht.                   |\n\n                                                        |   |   |   |   |Scott.             |   |   |   |   |Weil.                  |\n\n                                                        |   |   |   |   |   |Von Hammer\u2019s MS.   |   |   |   |   |\u201cMac.\u201d Text        |\n\n                                                        |   |   |   |   |   |   |Zinserling.|   |   |   |   |   |   |Torrens.       |\n\n                                                        |   |   |   |   |   |   |   |Lamb.  |   |   |   |   |   |   |   |Payne.     |\n\n                                                        |   |   |   |   |   |   |   |   |Tr\u00e9butien  |   |   |   |   |   |   |Calc.  |\n\n                                                       [| 1.| 2.| 3.|4,5|6,7| 8.| 9.|10.|11.|12.|13.|14.|15.|16.|17.|18.|19.|20.|   |22.]\n\n\n   Introduction  .   .   .   .   .   .   .   .   .   .  | - |\u2026|\u2026| 1 | - |VHa|\u2026|\u2026|\u2026| + | 1 | + |\u2026| 1 | + | 1 | 1 | + |\u2026|  1\n   Story of King Shahryar and his brother    .   .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n      a. Tale of the Bull and the Ass    .   .   .   .  | 1 | 1 | 1 | A | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n   1. Tale of the Trader and the Jinni   .   .   .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n      a. The First Shaykh\u2019s Story    .   .   .   .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n      b. The Second Shaykh\u2019s Story   .   .   .   .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n      c. The Third Shaykh\u2019s Story    .   .   .   .   .  | - | - |\u2026| 1 | - |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | - |\u2026|  1\n   2. The Fisherman and the Jinni    .   .   .   .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n      a. Tale of the Wazir and the Sage Duban    .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n         ab. Story of King Sindibad and his Falcon   .  | - | - |\u2026| ? | - |VHa|\u2026|\u2026|\u2026| + | - | - | - | 1 | + | 1 | 1 | - |\u2026|  1\n         ac. Tale of the Husband and the Parrot  .   .  | 1 | 1 | 1 | ? | 1 |VHa|\u2026|\u2026|\u2026| - | 1 | + | 1 | 1 | - | - | - | + |\u2026|  1\n         ad. Tale of the Prince and the Ogress   .   .  | 1 | 1 | 1 | ? | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n      b. Tale of the Ensorcelled Prince  .   .   .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 1 | 1 | + | 1 | 1 | + |\u2026|  1\n   3. The Porter and the Three Ladies of Baghdad .   .  | 1 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 2 | 1 | + | 1 | 1 | + |\u2026|  1\n      a. The First Kalandar\u2019s Tale   .   .   .   .   .  | 2 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 2 | 1 | + | 1 | 1 | + |\u2026|  1\n      b. The Second Kalandar\u2019s Tale  .   .   .   .   .  | 2 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 2 | 1 | + | 1 | 1 | + |\u2026|  1\n         ba. Tale of the Envier and the Envied   .   .  | 2 | 1 | 1 | ? | 1 |VHa|\u2026|\u2026|\u2026| - | 1 | + | 2 | 1 | + | 1 | 1 | + |\u2026|  1\n      c. The Third Kalandar\u2019s Tale   .   .   .   .   .  | 2 | 1 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 2 | 1 | + | 1 | 1 | + |\u2026|  1\n      d. The Eldest Lady\u2019s Tale  .   .   .   .   .   .  | 2 | 2 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 2 | 1 | + | 1 | 1 | + |\u2026|  1\n      e. Tale of the Portress    .   .   .   .   .   .  | 2 | 2 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 2 | 1 | + | 1 | 1 | - |\u2026|  1\n      Conclusion of the Story of the Porter and\n         three Ladies    .   .   .   .   .   .   .   .  | 2 | 2 | 1 | 1 | 1 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 2 | 1 | + | 1 | 1 | + |\u2026|  1\n   4. Tale of the Three Apples   .   .   .   .   .   .  | 3 | 2 | 2 |\u2026| 2 |VHa|\u2026|\u2026|\u2026| + | 1 | + | 3 | 1 | + | 1 | 1 | + |\u2026|  1\n   5. Tale of Nur Al-Din and his Son Badr Al-Din Hasan  |3,4| 2 | 2 |\u2026| 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 3 | 1 | + | 1 | 1 | + |\u2026|  1\n   6. The Hunchback\u2019s Tale   .   .   .   .   .   .   .  | 4 | 2 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 3 | 1 | + | 1 | 1 | + |\u2026|  1\n      a. The Nazarene Broker\u2019s Story .   .   .   .   .  | 4 | 2 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 3 | 1 | + | 1 | 1 | + |\u2026|  1\n      b. The Reeve\u2019s Tale    .   .   .   .   .   .   .  | 4 | 2 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 3 | 1 | + | 1 | 1 | + |\u2026|  1\n      c. Tale of the Jewish Doctor   .   .   .   .   .  | 4 | 3 | 2 | ? | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 3 | 1 | + | 1 | 1 | + |\u2026|  1\n      d. Tale of the Tailor  .   .   .   .   .   .   .  |4,5| 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 3 | 1 | + | 1 | 1 | + |\u2026|  1\n      e. The Barber\u2019s Tale of Himself    .   .   .   .  | 5 | 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n         ea. The Barber\u2019s Tale of his First Brother  .  | 5 | 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n         eb. The Barber\u2019s Tale of his Second Brother .  | 5 | 3 | 2 | ? | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n         ec. The Barber\u2019s Tale of his Third Brother  .  | 5 | 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n         ed. The Barber\u2019s Tale of his Fourth Brother .  | 5 | 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n         ee. The Barber\u2019s Tale of his Fifth Brother  .  | 5 | 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n         ef. The Barber\u2019s Tale of his Sixth Brother  .  | 5 | 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n         The End of the Tailor\u2019s Tale.   .   .   .   .  | 5 | 3 | 2 | 1 | 2 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 4 | 1 | + | 1 | 1 | + |\u2026|  1\n   7. Nur Al-Din Ali and the Damsel Anis Al-Jalis    .  | 7 | 4 | 3 | 1 | 3 | 1 |\u2026|\u2026|\u2026| + | 1 | + |5,6| 1 | + | 1 | 1 | + |\u2026|  2\n   8. Tale of Ghanim Bin Ayyub, the Distraught, the\n         Thrall o\u2019 Love  .   .   .   .   .   .   .   .  | 8 |4,5| 4 |\u2026| 4 | 1 |\u2026|\u2026|\u2026| + | 1 | + | 8 | 2 | + | 1 | 1 |\u2026|\u2026|  2\n      a. Tale of the First Eunuch, Bukhayt   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| ? |\u2026|\u2026|\u2026| + |   | + |\u2026| 2 | + | 1 | 1 |\u2026|\u2026|  2\n      b. Tale of the Second Eunuch, Kafur.   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| ? |\u2026|\u2026|\u2026| + | 1 | + |\u2026| 2 | + | 1 | 1 |\u2026|\u2026|  2\n   9. Tale of King Omar Bin Al-Nu\u2019uman, and his\n         sons Sharrkan and Zan Al-Makan  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026| + | - |\u2026|\u2026| 3 | + |1(p)|2 |\u2026|\u2026|2,3\n      a. Tale of Taj Al-Muluk and the Princess Dunya .  |\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026| + | 1 |\u2026|\u2026| 3 | + |\u2026| 2 |\u2026|\u2026|2,3\n         aa. Tale of Aziz and Azizah .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026| + | 1 |\u2026|\u2026| 3 | + |\u2026| 2 |\u2026|\u2026|2,3\n      b. Tale of the Hashish-Eater   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| ? |\u2026|\u2026|\u2026| + | - |\u2026|\u2026| - | + |\u2026| 2 |\u2026|\u2026|  3\n      c. Tale of Hammad the Badawi   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026| + | - |\u2026|\u2026| - | + |\u2026| 2 |\u2026|\u2026|  3\n  10. The Birds and Beasts and the Carpenter .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | 2 |\u2026|\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  3\n  11. The Hermits    .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  3\n  12. The Water-fowl and the Tortoise    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n  13. The Wolf and the Fox   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | 2 |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n      a. Tale of the Falcon and the Partridge    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | 2 |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n  14. The Mouse and the Ichneumon    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n  15. The Cat and the Crow   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  3\n  16. The Fox and the Crow   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n      a. The Flea and the Mouse  .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n      b. The Saker and the Birds .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n      c. The Sparrow and the Eagle   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n  17. The Hedgehog and the Wood Pigeons  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n      a. The Merchant and the Two Sharpers   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n  18. The Thief and his Monkey   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n      a. The Foolish Weaver  .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n  19. The Sparrow and the Peacock    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHb|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 3 |\u2026|\u2026|  3\n  20. Ali Bin Bakkar and Shams Al-Nahar  .   .   .   .  |5,6| 3 | 3 |\u2026|2,3| 1 |\u2026|\u2026|\u2026| + | 2 | + | 4 | 1 | + |\u2026| 3 | + |\u2026|  3\n  21. Tale of Kamar Al-Zaman .   .   .   .   .   .   .  | 6 |3,4| 3 | 2 | 3 |1,2|\u2026|\u2026|\u2026| + | 2 | + | 5 | 1 | + |\u2026| 3 |\u2026|\u2026|3,4\n      a. Ni\u2019amah bin Al-Rabia and Naomi his Slave-girl  |\u2026| 9 |\u2026|\u2026|\u2026| ? |\u2026|\u2026|\u2026| + | 2 | + | 13| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  22. Ala Al-Din Abu Al-Shamat   .   .   .   .   .   .  |\u2026| 9 |\u2026|\u2026|\u2026| 2 |\u2026|\u2026|\u2026| + | 2 | + | 13| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  23. Hatim of the Tribe of Tayy .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  24. Ma\u2019an the son of Zaidah and the three Girls    .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 |\u2026| 2 | + |\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  25. Ma\u2019an son of Zaidah and the Badawi .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  26. The City of Labtayt    .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  27. The Caliph Hisham and the Arab Youth   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  28. Ibrahim bin Al-Mahdi and the Barber-Surgeon    .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  29. The City of Many-columned Iram and Abdullah\n         son of Abi Kalabah  .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  30. Isaac of Mosul     .   .   .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + | 13| 2 | + |\u2026| 3 | + |\u2026|  4\n  31. The Sweep and the Noble Lady   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 3 |\u2026|\u2026|  4\n  32. The Mock Caliph    .   .   .   .   .   .   .   .  |\u2026| 9 | 2 |\u2026|\u2026| 2 | - |\u2026| - | + | 2 | + | 4 | 2 | + |\u2026| 3 |\u2026|\u2026|  4\n  33. Ali the Persian    .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 3 |\u2026|\u2026|  4\n  34. Harun Al-Rashid and the Slave-Girl and the\n         Imam Abu Yusuf  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | - | + |\u2026| 2 | + |\u2026| 4 |\u2026|\u2026|  4\n  35. The Lover who feigned himself a Thief  .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 2 | + |\u2026| 4 |\u2026|\u2026|  4\n  36. Ja\u2019afar the Barmecide and the Bean-Seller  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | - |\u2026| - | + | 2 |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  37. Abu Mohammed hight Lazybones   .   .   .   .   .  |\u2026| 9 |\u2026|\u2026|\u2026| 2 | - |\u2026| - | + | 2 | + | 13| 2 | + |\u2026| 4 |\u2026|\u2026|  4\n  38. Generous dealing of Yahya bin Khalid the\n         Barmecide with Mansur   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| ? | - |\u2026| - | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  4\n  39. Generous Dealing of Yahya son of Khalid with\n         a man who forged a letter in his name   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| ? | - |\u2026| - | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  4\n  40. Caliph Al-Maamun and the Strange Scholar   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026|\u2026|\u2026|\u2026| 4 |\u2026|\u2026|  4\n  41. Ali Shar and Zumurrud  .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 1 | + | 2 | + |\u2026| 2 | + |\u2026| 4 |\u2026|\u2026|  4\n  42. The Loves of Jubayr Bin Umayr and the Lady Budur  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 1 | + | 2 | + |\u2026| 2 | + |\u2026| 4 |\u2026|\u2026|  4\n  43. The Man of Al-Yaman and his six Slave-Girls    .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 2 | + |\u2026| 4 |\u2026|\u2026|  4\n  44. Harun Al-Rashid and the Damsel and Abu Nowas   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 2 | + |\u2026| 4 |\u2026|\u2026|  4\n  45. The Man who stole the dish of gold whereon\n         the dog ate .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  46. The Sharper of Alexandria and the Chief of Police |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  47. Al-Malik Al-Nasir and the three Chiefs of Police  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n      a. Story of the Chief of the new Cairo Police  .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n      b. Story of the Chief of the Bulak Police   .  .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n      c. Story of the Chief of the Old Cairo Police  .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  48. The Thief and the Shroff   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  49. The Chief of the Kus Police and the Sharper    .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | - |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  4\n  50. Ibrahim bin al-Mahdi and the Merchant\u2019s Sister .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  4\n  51. The Woman whose hands were cut off for alms-\n         giving  .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  52. The devout Israelite   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  53. Abu Hassan Al-Ziyadi and the Khorasan Man  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  54. The Poor Man and his Friend in Need    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  55. The Ruined Man who became rich again through\n         a dream .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  56. Caliph Al-Mutawakkil and his Concubine Mahbubah   |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  57. Wardan the Butcher\u2019s Adventure with the Lady\n         and the Bear    .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  4\n  58. The King\u2019s Daughter and the Ape    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  4\n  59. The Ebony Horse    .   .   .   .   .   .   .   .  | 11| 7 | 5 |\u2026| 5 | 2 | - |\u2026| - | + | 2 | + | 9 | 1 | + |\u2026| 4 |\u2026|\u2026|  5\n  60. Uns Al-Wujud and the Wazir\u2019s Daughter Rose-\n         in-Hood .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026| 6 | 4 | 6 | 2 | 1 |\u2026| 1 | + | 2 | + | 11| 2 | + |\u2026| 4 |\u2026|\u2026|  5\n  61. Abu Nowas with the Three Boys and the Caliph\n         Harun Al-Rashid .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| - | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  62. Abdullah bin Ma\u2019amar with the Man of Bassorah\n         and his Slave-Girl  .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  63. The Lovers of the Banu Ozrah   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | 2 | + | 11| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  64. The Wazir of Al-Yaman and his young Brother    .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  65. The Loves of the Boy and Girl at School    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  66. Al-Mutalammis and his Wife Umaymah .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | - | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  67. Harun Al-Rashid and Zubaydah in the Bath   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  68. Harim Al-Rashid and the Three Poets    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 2 | + |\u2026| 4 |\u2026|\u2026|  5\n  69. Mus \u2019ab bin Al-Zubayr and Ayishah his Wife .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  70. Abu Al-Aswad and his Slave-Girl    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026|\u2026| + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  71. Harun Al-Rashid and the two Slave-Girls    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  72. Harun Al-Rashid and the Three Slave-Girls  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026|\u2026| + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  73. The Miller and his Wife    .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  74. The Simpleton and the Sharper  .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  75. The Kazi Abu Yusuf with Harun Al-Rashid and\n         Queen Zubaydah  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| A | A | - | - |\u2026| - | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  76. The Caliph Al-Hakim and the Merchant   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  77. King Kisra Anushirwan and the Village Damsel   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  78. The Water-carrier and the Goldsmith\u2019s Wife .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  79. Khusrau and Shirin and the Fisherman   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  80. Yahya bin Khalid and the Poor Man  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  81. Mohammed al-Amin and the Slave-Girl    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  82. The Sons of Yahya bin Khalid and Said bin Salim   |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  83. The Woman\u2019s Trick against her Husband  .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  84. The Devout Woman and the Two Wicked Elders .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  85. Ja\u2019afar the Barmecide and the old Badawi   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  86. Omar bin Al-Khattab and the Young Badawi   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 | 1 | 3 | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  87. Al-Maamun and the Pyramids of Eygpt    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  88. The Thief and the Merchant .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  89. Masrur the Eunuch and Ibn Al-Karibi    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  90. The Devotee Prince .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 | 3 | 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  91. The Schoolmaster who fell in Love by Report    .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  92. The Foolish Dominie    .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026|\u2026| + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  93. The Illiterate who set up for a Schoolmaster   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  94. The King and the Virtuous Wife .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n  95. Abd Al-Rahman the Maghribi\u2019s story of the Rukh .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  96. Adi bin Zayd and the Princess Hind .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  97. Di\u2019ibil Al-Khuza\u2019i with the Lady and Muslim bin\n         Al-Walid    .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  98. Isaac of Mosul and the Merchant    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n  99. The Three Unfortunate Lovers   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 100. How Abu Hasan brake Wind   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| - | - |\u2026| - | ? | - |\u2026|\u2026|\u2026| ? |\u2026| - |\u2026|\u2026|  5\n 101. The Lovers of the Banu Tayy    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 102. The Mad Lover  .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 103. The Prior who became a Moslem  .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 | 2 | 3 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n 104. The Loves of Abu Isa and Kurrat Al-Ayn .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 105. Al-Amin and his Uncle Ibrahim bin Al-Mahdi .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 106. Al-Fath bin Khakan and Al-Mutawakkil   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 107. The Man\u2019s dispute with Learned Woman concerning\n         the relative excellence of male and female  .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 108. Abu Suwayd and the pretty Old Woman    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 109. Ali bin Tahir and the girl Muunis  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 110. The Woman who had a Boy, and the other who had\n         a Man to lover  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - | + |\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 111. Ali the Cairene and the Haunted House in Baghdad  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 1 | + | 2 | + |\u2026| 4 | + |\u2026| 4 |\u2026|\u2026|  5\n 112. The Pilgrim Man and the Old Woman  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 113. Abu Al-Husn and his Slave-girl Tawaddud    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 1 | + | - |\u2026|\u2026|\u2026| + |\u2026| 4 |\u2026|\u2026|  5\n 114. The Angel of Death with the Proud King and the\n         Devout Man  .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 115. The Angel of Death and the Rich King   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 116. The Angel of Death and the King of the Children\n         of Israel   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 | 3 | 3 | + | 2 |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  5\n 117. Iskandar zu Al-Karnayn and a certain Tribe of\n         Poor Folk   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 118. The Righteousness of King Anushirwan   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 119. The Jewish Kazi and his Pious Wife .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 120. The Shipwrecked Woman and her Child    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 121. The Pious Black Slave  .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 122. The Devout Tray-maker and his Wife .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 123. Al-Hajjaj bin Yusuf and the Pious Man  .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  5\n 124. The Blacksmith who could Handle Fire Without Hurt |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 125. The Devotee to whom Allah gave a Cloud for\n         Service and the Devout King .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 126. The Moslem Champion and the Christian Damsel   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 127. The Christian King\u2019s Daughter and the Moslem   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  5\n 128. The Prophet and the Justice of Providence  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | 2 |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 129. The Ferryman of the Nile and the Hermit    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| - | + | - |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  5\n 130. The Island King and the Pious Israelite    .   .  |\u2026|\u2026| 6 |\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026| 10| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 131. Abu Al-Hasan and Abu Ja\u2019afar the Leper .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  5\n 132. The Queen of the Serpents  .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 | 3 | 1 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n      a. The Adventure of Bulukiya   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 | 3 | 1 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n      b. The Story of Janshah    .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | 1 | 3 | 1 | + | - |\u2026|\u2026| 4 | + |\u2026| 5 |\u2026|\u2026|  5\n 133. Sindbad the Seaman and Sindbad the Landsman    .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 2 | 1 | + |\u2026| 5 | + |\u2026|  6\n      a. The First Voyage of Sindbad the Seaman  .   .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 2 | 1 | + |\u2026| 5 | + |\u2026|  6\n      b. The Second Voyage of Sindbad the Seaman .   .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 2 | 1 | + |\u2026| 5 | + |\u2026|  6\n      c. The Third Voyage of Sindbad the Seaman  .   .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 2 | 1 | + |\u2026| 5 | + |\u2026|  6\n      d. The Fourth Voyage of Sindbad the Seaman .   .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 2 | 1 | + |\u2026| 5 | + |\u2026|  6\n      e. The Fifth Voyage of Sindbad the Seaman  .   .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 3 | 1 | + |\u2026| 5 | + |\u2026|  6\n      f. The Sixth Voyage of Sindbad the Seaman  .   .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 3 | 1 | + |\u2026| 5 | - |\u2026|  6\n      ff. The Sixth Voyage of Sindbad the Seaman .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | 3 | - |\u2026|\u2026| - |\u2026|III| + |\u2026|  -\n      g. The Seventh Voyage of Sindbad the Seaman    .  | 3 | 2 | 2 |\u2026| 2 | 3 | - |\u2026| - | + | 3 | + | 3 | 1 | + |\u2026| 5 | + |\u2026|  6\n      gg. The Seventh Voyage of Sindbad the Seaman   .  | - |\u2026|\u2026|\u2026| - | - | - |\u2026| - | - | 3 | - |\u2026| - | - |\u2026|III| + |\u2026|  6\n 134. The City of Brass  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 | 1 | 1 | + | 3 | + |\u2026| 2 | + |\u2026| 5 |\u2026|\u2026|  6\n 135. The Craft and Malice of Women: .   .   .   .   .  |\u2026|\u2026|\u2026| A | A | 3 | - |\u2026| - | + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      a. The King and his Wazir\u2019s Wife   .   .   .   .  |\u2026|\u2026|\u2026| A | A |\u2026| - |\u2026| - | + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      b. The Confectioner, his Wife and the Parrot   .  |\u2026|\u2026|\u2026| A | A |VHc| - |\u2026| - | + | - | + |\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      c. The Fuller and his Son  .   .   .   .   .   .  |\u2026|\u2026|\u2026| A | A |VHc|\u2026|\u2026|\u2026| + | - | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      d. The Rake\u2019s Trick against the Chaste Wife    .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHc|\u2026|\u2026|\u2026| + | - | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      e. The Miser and the Loaves of Bread   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|VHc|\u2026|\u2026|\u2026| + | - | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      f. The Lady and her two Lovers .   .   .   .   .  |\u2026|\u2026|\u2026| A | A |VHc|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      g. The King\u2019s Son and the Ogress   .   .   .   .  |\u2026|\u2026|\u2026| A | A |VHc|\u2026|\u2026|\u2026| + | - | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      h. The Drop of Honey   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| A | A |VHc|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      i. The Woman who made her husband sift dust    .  |\u2026|\u2026|\u2026| A |\u2026|VHc|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      j. The Enchanted Spring    .   .   .   .   .   .  |\u2026|\u2026|\u2026| A | A |VHc|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      k. The Wazir\u2019s Son and the Hammam-keeper\u2019s Wife   |\u2026|\u2026|\u2026| A |\u2026|\u2026|\u2026|\u2026|\u2026| + | - | + |\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      l. The Wife\u2019s device to cheat her Husband  .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      m. The Goldsmith and the Cashmere Singing-girl .  |\u2026|\u2026| 1 | A | A |\u2026|\u2026|\u2026|\u2026| + | 3 | + | 1 | 1 | + |\u2026| 5 |\u2026|\u2026|  6\n      n. The Man who never laughed during the rest\n            of his days  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      o. The King\u2019s Son and the Merchant\u2019s Wife  .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026| + | - | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      p. The Page who feigned to know the Speech of\n            Birds    .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      q. The Lady and her five Suitors   .   .   .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      r. The Three Wishes, or the Man who longed to\n            see the Night of Power   .   .   .   .   .  |\u2026|\u2026|\u2026| A |\u2026|\u2026|\u2026|\u2026|\u2026| + | - | + |\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      s. The Stolen Necklace .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      t. The Two Pigeons .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 3 |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      u. Prince Behram and the Princess Al-Datma .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      v. The House with the Belvedere    .   .   .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      w. The King\u2019s Son and the Ifrit\u2019s Mistress .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      x. The Sandal-wood Merchant and the Sharpers   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      y. The Debauchee and the Three-year-old Child  .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | - | + |\u2026|\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      z. The Stolen Purse    .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 3 | + |15 |\u2026| + |\u2026| 5 |\u2026|\u2026|  6\n      aa. The Fox and the Folk   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | - | + |15 |\u2026| - |\u2026| 5 |\u2026|\u2026|  6\n 136. Judar and his Brethren .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 | 1 | 1 | + | 3 | + |\u2026| 2 | + |\u2026| 6 |\u2026|\u2026|  6\n 137. The History of Gharib and his Brother Ajib .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 1 | + | - | + |\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|6,7\n 138. Otbah and Rayya    .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | 3 |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 139. Hind, daughter of Al-Nu\u2019man and Al-Hajjaj  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 140. Khuzaymah bin Bishr and Ekrimah al-Fayyaz  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | 3 |\u2026|\u2026| 4 | + |\u2026| 6 |\u2026|\u2026|  7\n 141. Yunus the Scribe and the Caliph Walid bin Sahl .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 6 |\u2026|\u2026|  7\n 142. Harun Al-Rashid and the Arab Girl  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 143. Al-Asma\u2019i and the three girls of Bassorah  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | - |\u2026| - | + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 144. Ibrahim of Mosul and the Devil .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | - |\u2026|\u2026| + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 145. The Lovers of the Banu Uzrah   .   .   .   .   .  |\u2026|\u2026| 6 | 4 | 6 | 3 | - |\u2026|\u2026| + | 3 |\u2026|11 |\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 146. The Badawi and his Wife    .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 147. The Lovers of Bassorah .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 148. Ishak of Mosul and his Mistress and the Devil  .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 149. The Lovers of Al-Medinah   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | 3 |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 150. Al-Malik Al-Nasir and his Wazir    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 6 |\u2026|\u2026|  7\n 151. The Rogueries of Dalilah the Crafty and her\n         Daughter Zaynab the Coney-Catcher   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 2 | + | - | + |\u2026| 4 | + |\u2026| 6 |\u2026|\u2026|  7\n      a. The Adventures of Mercury Ali of Cairo  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 3 | 2 |\u2026| 2 | + | - | + |\u2026| 4 | + |\u2026| 6 |\u2026|\u2026|  7\n 152. Ardashir and Hayat Al-Nufus    .   .   .   .   .  |\u2026|\u2026|\u2026| 7 |\u2026| 3 | 2 | 1 | 2 | + | - | + |\u2026| 2 | + |\u2026| 6 |\u2026|\u2026|  7\n 153. Julnar the Sea-born and her son King Badr Basim\n         of Persia   .   .   .   .   .   .   .   .   .  | 7 | 4 | 3 |\u2026|3,4| 3 | - |\u2026| - | + | 3 |\u2026| 6 | 3 | + |\u2026| 7 |\u2026|\u2026|  7\n 154. King Mohammed bin Sabaik and the Merchant Hasan   |\u2026|\u2026|\u2026| 1 |\u2026| 3 | 2 |\u2026| 2 | + | 3 | + |\u2026| - | + |\u2026| 7 |\u2026|\u2026|  7\n      a. Story of Prince Sayf Al-Muluk and the\n            Princess Badi\u2019a Al-Jamal .   .   .   .   .  |\u2026|\u2026|\u2026| 1 |\u2026|3,4| 2 |\u2026| 2 | + | 3 | + |\u2026| 2 | + |\u2026| 7 |\u2026|\u2026|7,8\n 155. Hasan of Bassorah  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 3 |\u2026| 4 | 3 | 2 | 2 | + |   | + |\u2026| 2 | + |\u2026| 7 |\u2026|\u2026|  8\n 156. Khalifah the Fisherman of Baghdad  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 |\u2026| 2 | + | 3 | - |\u2026| 2 | + |\u2026| 7 |\u2026|\u2026|  8\n      a. The same from the Breslau Edition   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | + |\u2026|\u2026|\u2026|\u2026| 7 |\u2026|\u2026|  8\n 157. Masrur and Zayn Al-Mawassif    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 2 | 2 | + | - | + |\u2026|\u2026| + |\u2026| 8 |\u2026|\u2026|  8\n 158. Ali Nur Al-Din and Miriam the Girdle-Girl  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 2 | 2 | + | - | + |\u2026|\u2026| + |\u2026| 8 |\u2026|\u2026|8,9\n 159. The Man of Upper Egypt and his Frankish Wife   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | - | 3 | + | - | + |\u2026|\u2026| + |\u2026| 8 |\u2026|\u2026|  9\n 160. The Ruined Man of Baghdad and his Slave-Girl   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | - | 3 | + | 3 | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n 161. King Jali\u2019ad of Hind and his Wazir Shimas,\n         followed by the history of King Wird Khan,\n         son of King Jali\u2019ad, with his Women and\n         Wazirs  .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      a. The Mouse and the Cat   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      b. The Fakir and his Jar of Butter .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      c. The Fishes and the Crab .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      d. The Crow and the Serpent    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      e. The Wild Ass and the jackal .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      f. The Unjust King and the Pilgrim Prince  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      g. The Crows and the Hawk  .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + |   | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      h. The Serpent-Charmer and his Wife    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + |   | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      i. The Spider and the Wind .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + |   | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      j. The Two Kings   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      k. The Blind Man and the Cripple   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      l. The Foolish Fisherman   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      m. The Boy and the Thieves .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      n. The Man and his Wife    .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      o. The Merchant and the Robbers    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      p. The Jackals and the Wolf    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      q. The Shepherd and the Rogue  .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n      r. The Francolin and the Tortoises .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | - | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n 162. Abu Kir the Dyer and Abu Sir the Barber.   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 1 | 3 | + | 3 | + |\u2026| 4 | + |\u2026| 8 |\u2026|\u2026|  9\n 163. Abdullah the Fisherman and Abdullah the Merman .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 1 | 3 | + | 3 | + |\u2026|\u2026| + |\u2026| 8 |\u2026|\u2026|  9\n 164. Harun Al-Rashid and Abu Hasan, the Merchant of\n         Oman    .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 |\u2026| 3 | + | - | + |\u2026| 2 | + |\u2026| 9 |\u2026|\u2026|  9\n 165. Ibrahim and Jamilah    .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 1 | 3 | + | 3 |\u2026|\u2026|\u2026| + |\u2026| 9 |\u2026|\u2026|  9\n 166. Abu Al-Hasan of Khorasan   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 1 | 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 9 |\u2026|\u2026|  9\n 167. Kamar Al-Zaman and the Jeweller\u2019s Wife .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 1 | 3 | + | - |\u2026|\u2026| 4 | + |\u2026| 9 |\u2026|\u2026|  9\n 168. Abdullah bin Fazil and his Brothers    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 |\u2026| 3 | + | - |\u2026|\u2026|\u2026| + |\u2026| 9 |\u2026|\u2026|  9\n 169. Ma\u2019aruf the Cobbler and his wife Fatimah   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 | 3 | 3 | + | 3 |\u2026|\u2026| 4 | + |\u2026| 9 |\u2026|\u2026| 10\n 170. Asleep and Awake   .   .   .   .   .   .   .   .  | 9 | 5 | 4 |\u2026| 4 |\u2026|\u2026|\u2026|\u2026|\u2026| 2 | + | 7 | 1 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      a. Story of the Lackpenny and the Cook .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | + |\u2026|\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n 171. The Caliph Omar ben Abdulaziz and the Poets    .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | + |\u2026| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n 172. El Hejjaj and the Three Young Men  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | + |\u2026|\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n 173. Haroun Er Reshid and the Woman of the Barmecides  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | + |\u2026|\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n 174. The Ten Viziers, or the History of King\n         Azadbekht and his Son   .   .   .   .   .   .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      a. Of the uselessness of endeavor against\n            persistent ill-fortune   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         aa. Story of the Unlucky Merchant   .   .   .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| - | + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      b. Of looking to the issues of affairs .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         bb. Story of the Merchant and his Sons  .   .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      c. Of the advantages of Patience   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         cc. Story of Abou Sabir .   .   .   .   .   .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      d. Of the ill effects of Precipitation .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         dd. Story of Prince Bihzad  .   .   .   .   .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      e. Of the issues of good and evil actions  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         ee. Story of King Dabdin and his Viziers    .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      f. Of Trust in God .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         ff. Story of King Bekhtzeman    .   .   .   .  |\u2026| 8 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      g. Of Clemency .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         gg. Story of King Bihkerd   .   .   .   .   .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      h. Of Envy and Malice  .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         hh. Story of Ilan Shah and Abou Temam   .   .  |\u2026| 8 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 10| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      i. Of Destiny, or that which is written on the\n            Forehead .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         ii. Story of King Ibrahim and his Son   .   .  |\u2026| 8 | 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + | 13| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      k. Of the appointed Term, which if it be\n            advanced, may not be deferred, and if it\n            be deferred, may not be advanced .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         jj. Story of King Suleiman Shah and his Sons   |\u2026| 8 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n      k. Of the speedy Relief of God .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n         kk. Story of the Prisoner, and how God gave\n                him relief   .   .   .   .   .   .   .  |\u2026| 8 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n 175. Jaafer Ben Zehya and Abdulmelik Ben Salih the\n         Abbaside    .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n 176. Er Reshid and the Barmecides   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026| 2 |\u2026|\u2026| I |\u2026|\u2026|\u2026\n 177. Ibn Es-Semmak and Er-Reshid    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026|\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n 178. El Mamoun and Zubeideh .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026|\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n 179. En Numan and the Arab of the Benou Tai .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026|\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n 180. Firouz and his Wife    .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026|\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n 181. King Shah Bekht and his Vizier Er Rehwan   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      a. Story of the Man of Khorassan his son and\n            his governor .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      b. Story of the Singer and the Druggist    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      c. Story of the King who knew the quintessence\n            of things    .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      d. Story of the Rich Man who gave his fair\n            Daughter in Marriage to the Poor Old Man .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      e. Story of the Rich Man and his Wasteful Son  .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      f. The King\u2019s Son who fell in love with the\n            Picture  .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      g. Story of the Fuller and his Wife    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      h. Story of the Old Woman, the Merchant, and\n            the King .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      i. Story of the credulous Husband  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      j. Story of the Unjust King and the Tither .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n         jj. Story of David and Solomon  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      k. Story of the Thief and the Woman    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      l. Story of the Three Men and our Lord Jesus   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n         ll. The Disciple\u2019s Story    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      m. Story of the Dethroned King whose kingdom\n            and good were restored to him    .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      n. Story of the Man whose caution was the cause\n            of his Death .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      o. Story of the Man who was lavish of his house\n         and his victual to one whom he knew not .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      p. Story of the Idiot and the Sharper  .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      q. Story of Khelbes and his Wife and the\n            Learned Man  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026| I |\u2026|\u2026|\u2026\n      r. Story of the Pious Woman accused of lewdness   |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026|\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      s. Story of the Journeyman and the Girl    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      t. Story of the Weaver who became a Physician\n         by his Wife\u2019s commandment   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      u. Story of the Two Sharpers who cheated each\n         his fellow  .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      v. Story of the Sharpers with the Moneychanger\n            and the Ass  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      w. Story of the Sharper and the Merchants  .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n         wa. Story of the Hawk and the Locust    .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      x. Story of the King and his Chamberlain\u2019s Wife   |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n         xa. Story of the Old Woman and the Draper\u2019s\n                Wife .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      y. Story of the Foul-favoured Man and his Fair\n            Wife .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      z. Story of the King who lost Kingdom and Wife\n            and Wealth, and God restored them to him .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      aa. Story of Selim and Selma   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      bb. Story of the King of Hind and his Vizier   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|   |\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n 182. El Melik Ez Zahir Rukneddin Bibers El\n         Bunducdari, and the Sixteen Officers of\n         Police  .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      a. The First Officer\u2019s Story   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      b. The Second Officer\u2019s Story  .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      c. The Third Officer\u2019s Story   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      d. The Fourth Officer\u2019s Story  .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026|\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      e. The Fifth Officer\u2019s Story   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      f. The Sixth Officer\u2019s Story   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |\u2026|\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      g. The Seventh Officer\u2019s Story .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      h. The Eighth Officer\u2019s Story  .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n         ha. The Thief\u2019s Story   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      i. The Ninth Officer\u2019s Story   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      j. The Tenth Officer\u2019s Story   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      k. The Eleventh Officer\u2019s Story    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      l. The Twelfth Officer\u2019s Story .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      m. The Thirteenth Officer\u2019s Story  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      n. The Fourteenth Officer\u2019s Story  .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n         na. A Merry Jest of a Thief .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n         nb. Story of the Old Sharper    .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      o. The Fifteenth Officer\u2019s Story   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      p. The Sixteenth Officer\u2019s Story   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 183. Abdallah Ben Nafi, and the King\u2019s Son of\n         Cashgbar    .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n      a. Story of the Damsel Tuhfet El Culoub and\n            Khalif Haroun Er Reshid  .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |14 |\u2026|\u2026|\u2026|II |\u2026|\u2026|\u2026\n 184. Women\u2019s Craft  .   .   .   .   .   .   .   .   .  |\u2026|\u2026| 2 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 4 |\u2026|\u2026|\u2026|II | + |\u2026|\u2026\n 185. Noureddin Ali of Damascus and the Damsel Sitt\n         El Milah    .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |15 |\u2026|\u2026|\u2026|III|\u2026|\u2026|\u2026\n 186. El Abbas and the King\u2019s Daughter of Baghdad    .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |15 |\u2026|\u2026|\u2026|III|\u2026|\u2026|\u2026\n 187. The Two Kings and the Vizier\u2019s Daughters   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |15 |\u2026|\u2026|\u2026|III|\u2026|\u2026|\u2026\n 188. The Favourite and her Lover    .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |15 |\u2026|\u2026|\u2026|III|\u2026|\u2026|\u2026\n 189. The Merchant of Cairo and the Favourite of the\n         Khalif El Mamoun El Hakim bi Amrillah   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| + |15 |\u2026|\u2026|\u2026|III|\u2026|\u2026|\u2026\n 190. Conclusion .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026| 4 | 3 |\u2026| 3 | + | 3 | + |15 |\u2026| + |\u2026|{9&|\u2026|\u2026| 10\n                                                                                                                         III}\n*191. History of Prince Zeyn Alasnam .   .   .   .   .  | 8 | 5 | 4 |\u2026| 4 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 6 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*192. History of Codadad and his Brothers    .   .   .  | 8 | 5 | 4 |\u2026| 4 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 6 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *a. History of the Princess of Deryabar    .   .  | 8 | 5 | 4 |\u2026| 4 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 6 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*193. Story of Aladdin, or the Wonderful Lamp    .   . |9,10|5,6| 4 |\u2026|4,5|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|7,8| 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*194. Adventures of the Caliph Harun Al-Rashid   .   .  | 10| 6 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 8 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *a. Story of the Blind Man, Baba Abdallah  .   .  | 10| 6 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 8 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *b. Story of Sidi Numan    .   .   .   .   .   .  | 10| 6 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 8 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *c. Story of Cogia Hassan Alhabbal .   .   .   .|10,11| 6 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 8 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*195. Story of Ali Baba and the Forty Thieves    .   .  | 11| 6 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 9 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*196. Story of Ali Cogia, a Merchant of Baghdad  .   .  | 11| 7 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 9 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*197. Story of Prince Ahmed and the Fairy Peri Banou .  | 12| 7 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 9 | 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*198. Story of the Sisters who envied their younger\n         sister  .   .   .   .   .   .   .   .   .   .  | 12| 7 | 5 |\u2026| 5 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 10| 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 199. (Anecdote of Jaafar the Barmecide = No.39) .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 2 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 200. The Adventures of Ali and Zaher of Damascus.   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 4 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 201. The Adventures of the Fisherman, Judar of Cairo,\n         and his meeting with the Moor Mahmood and the\n         Sultan Beibars  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 4 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 202. The Physician and the young man of Mosul   .   .  |\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 203. Story of the Sultan of Yemen and his three sons   |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 204. Story of the Three Sharpers and the Sultan .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      a. Adventures of the Abdicated Sultan  .   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      b. History of Mahummud, Sultan of Cairo    .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      c. Story of the First Lunatic  .   .   .   .   .  |\u2026| 8 | 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      d. (Story of the Second Lunatic = No.184)  .   .  |\u2026|\u2026| 2 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      e. Story of the Sage and his Pupil .   .   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      f. Night adventure of the Sultan   .   .   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      g, Story of the first foolish man  .   .   .   .  |\u2026|\u2026|\u2026| 3 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      h. Story of the broken-backed Schoolmaster .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      i. Story of the wry-mouthed Schoolmaster   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      j. The Sultan\u2019s second visit to the Sisters    .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      k. Story of the Sisters and the Sultana, their\n            mother   .   .   .   .   .   .   .   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 205. Story of the Avaricious Cauzee and his wife    .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 206. Story of the Bang-Eater and the Cauzee .   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      a. Story of the Bang-Eater and his wife    .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      b. Continuation of the Fisherman, or\n            Bang-Eater\u2019s Adventures  .   .   .   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 207. The Sultan and the Traveller Mhamood Al Hyjemmee  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      a. The Koord Robber (= No.33)  .   .   .   .   .  |\u2026|\u2026|\u2026| 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      b. Story of the Husbandman .   .   .   .   .   .  |\u2026|\u2026|\u2026| 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      c. Story of the Three Princes and Enchanting\n            Bird .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026| 6 | 3 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      d. Story of a Sultan of Yemen and his three Sons  |\u2026|\u2026| 6 | 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      e. Story of the first Sharper in the Cave  .   .  |\u2026|\u2026|\u2026| 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      f. Story of the second Sharper .   .   .   .   .  |\u2026|\u2026|\u2026| 4 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      g. Story of the third Sharper  .   .   .   .   .  |\u2026|\u2026|\u2026| 4 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      h. History of the Sultan of Hind   .   .   .   .  |\u2026|\u2026| 5 | 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|10 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 208. Story of the Fisherman\u2019s Son   .   .   .   .   .  |\u2026|\u2026|\u2026| 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 209. Story of Abou Neeut and Abou Neeuteen  .   .   .  |\u2026|\u2026| 6 | 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 210. Story of the Prince of Sind, and Fatima, daughter\n         of Amir Bin Naomaun .   .   .   .   .   .   .  |\u2026|\u2026| 6 | 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 211. Story of the Lovers of Syria, or the Heroine   .  |\u2026|\u2026| 6 | 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 212. Story of Hyjauje, the tyrannical Governor of\n         Confeh, and the young Syed  .   .   .   .   .  |\u2026|\u2026|\u2026| 4 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 213. Story of the Sultan Haieshe    .   .   .   .   .  |\u2026|\u2026|\u2026| 4 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 214. Story told by a Fisherman  .   .   .   .   .   .  |\u2026|\u2026|\u2026| 4 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 215. The Adventures of Mazin of Khorassaun  .   .   .  |\u2026|\u2026| 6 |4,5| 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|10 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 216. Adventure of Haroon Al Rusheed .   .   .   .   .  |\u2026|\u2026| 6 | 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      a. Story of the Sultan of Bussorah .   .   .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      b. Nocturnal adventures of Haroon Al Rusheed   .  |\u2026|\u2026|\u2026| 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      e. Story related by Munjaub    .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      d. Story of the Sultan, the Dirveshe and the\n            Barber\u2019s Son .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      e. Story of the Bedouin\u2019s Wife .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      f. Story of the Wife and her two Gallants  .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 217. Adventures of Aleefa, daughter of Mherejaun,\n         Sultan of Hind, and Eusuff, son of Sohul,\n         Sultan of Sind  .   .   .   .   .   .   .   .  |\u2026|\u2026| 6 | 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 218. Adventures of the three Princes, sons of the\n         Sultan of China .   .   .   .   .   .   .   .  |\u2026|\u2026| 5 | 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|10 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 219. Story of the Gallant Officer   .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 220. Story of another officer   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 221. Story of the Idiot and his Asses   .   .   .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 222. Story of the Lady of Cairo and the Three\n         Debauchees  .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 223. Story of the Good Vizier unjustly imprisoned   .  |\u2026|\u2026| 6 | 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 224. Story of the Prying Barber and the young man of\n         Cairo   .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 225. Story of the Lady of Cairo and her four Gallants  |\u2026|\u2026| 6 | 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      a. The Cauzee\u2019s Story  .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 5 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      b. The Syrian  .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|5,6| - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      c. The Caim-makaum\u2019s Wife  .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      d. Story told by the Fourth Gallant    .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 226. Story of a Hump-backed Porter  .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 227. The Aged Porter of Cairo and the Artful Female\n         Thief   .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 228. Mhassun and his tried friend Mouseh    .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 229. Mahummud Julbee, son to an Ameer of Cairo  .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 230. The Farmer\u2019s Wife  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 231. The Artful Wife    .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 232. The Cauzee\u2019s Wife  .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 233. Story of the Merchant, his Daughter, and the\n         Prince of Eerauk    .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 234. The Two Orphans    .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 235. Story of another Farmer\u2019s Wife .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 236. Story of the Son who attempted his Father\u2019s\n         Wives   .   .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 237. The Two Wits of Cairo and Syria    .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 238. Ibrahim and Mouseh .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 6 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 239. The Viziers Ahmed and Mahummud .   .   .   .   .  |\u2026|\u2026|\u2026|6,7| - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 240. The Son addicted to Theft  .   .   .   .   .   .  |\u2026|\u2026|\u2026| 7 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 241. Adventures of the Cauzee, his Wife, &c.    .   .  |\u2026|\u2026| 6 | 7 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      a. The Sultan\u2019s Story of Himself   .   .   .   .  |\u2026|\u2026| 6 | 7 | 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|11 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 242. Story of Shaykh Nukheet the Fisherman, who\n         became favourite to a Sultan    .   .   .   .  |\u2026|\u2026|\u2026| 7 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      a. Story of the King of Andalusia  .   .   .   .  |\u2026|\u2026|\u2026| 7 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 243. Story of Teilone, Sultan of Egypt  .   .   .   .  |\u2026|\u2026|\u2026| 7 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 244. Story of the Retired Man and his Servant   .   .  |\u2026|\u2026|\u2026| 7 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 245. The Merchant\u2019s Daughter who married the Emperor\n         of China    .   .   .   .   .   .   .   .   .  |\u2026|\u2026|\u2026| 7 | - |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*246. New Adventures of the Caliph Harun Al-Rashid   .  |\u2026| 8 | 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*247. The Physician and the young Purveyor of Bagdad .  |\u2026| 8 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*248. The Wise Heycar    .   .   .   .   .   .   .   .  |\u2026| 8 | 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*249. Attaf the Generous .   .   .   .   .   .   .   .  |\u2026| 9 | 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*250. Prince Habib and Dorrat-al-Gawas   .   .   .   .  |\u2026| 9 | 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*251. The Forty Wazirs   .   .   .   .   .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *a. Story of Shaykh Shahabeddin    .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *b. Story of the Gardener, his Son, and the Ass   |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *c. The Sultan Mahmoud and his Wazir   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *d. Story of the Brahman Padmanaba and the young\n             Fyquai  .   .   .   .   .   .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *e. Story of Sultan Akshid .   .   .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *f. Story of the Husband, the Lover and the\n             Thief   .   .   .   .   .   .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *g. Story of the Prince of Carisme and the\n             Princess of Georgia .   .   .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *h. The Cobbler and the King\u2019s Daughter    .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *i. The Woodcutter and the Genius  .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *j. The Royal Parrot   .   .   .   .   .   .   .  |\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026| 1 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*252. Story of the King and Queen of Abyssinia   .   .  |\u2026|\u2026| 6 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|10 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*253. Story of Princes Amina .   .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *a. Story of the Princess of Tartary   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *b. Story told by the Old Man\u2019s Wife   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*254. Story of Ali Johari    .   .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*255. Story of the two Princes of Cochin China   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*256. Story of the two Husbands  .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *a. Story of Abdallah  .   .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *b. Story of the Favourite .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*257. Story of Yusuf and the Indian Merchant .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*258. Story of Prince Benazir    .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|12 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*259. Story of Selim, Sultan of Egypt    .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *a. Story of the Cobbler\u2019s Wife    .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *b. Story of Adileh    .   .   .   .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *c. Story of the scarred Kalender  .   .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n      *d. Continuation of the story of Selim .   .   .  |\u2026|\u2026| 7 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|13 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n*260. Story of Seif Sul Yesn .   .   .   .   .   .   .  |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|14 |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 261. Story of the Labourer and the Chair    .   .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n 262. Story of Ahmed the Orphan  .   .   .   .   .   .  |\u2026|\u2026|\u2026| A | A |\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026|\u2026\n\n      VHa  (Full contents from Introd. to No. 4 not given: 3e and 4 are apparently wanting.)\n\n      VHb  (Nos. 10\u201319 represented by 7 Fables.)\n\n      VHc  (Would include subordinate tales.)\n\n\nN.B.\u2014In using this Table, some allowance must be made for differences\nin the titles of many of the tales in different editions.\n\nFor the contents of the printed text, I have followed the lists in Mr.\nPayne\u2019s \u201cTales from the Arabic,\u201d vol. iii.\n\n\nAnd here I end this long volume with repeating in other words and\nother tongue what was said in \u201cL\u2019Envoi\u201d:\u2014\n\n          Hide thou whatever here is found of fault;\n\n          And laud The Faultless and His might exalt!\n\n\nAfter which I have only to make my bow and to say\n\n                            \u201cSalam.\u201d\n\n                   Arabian Nights, Volume 10\n\n                           Footnotes\n\n\n[FN#1] Arab. \u201cZar\u00e1b\u00edn\u201d (pl. of zarb\u00fan), lit. slaves\u2019 shoes or\nsandals (see vol. iii. p. 336) the chaussure worn by Mamelukes.\nHere the word is used in its modern sense of stout shoes or\nwalking boots.\n\n[FN#2] The popular word means goodness, etc.\n\n[FN#3] Dozy translates \u201c\u2019Urrah\u201d=Une M\u00e9g\u00e8re: Lane terms it a\n\u201cvulgar word signifying a wicked, mischievous shrew.\u201d But it is\nthe fem. form of \u2019Urr=dung; not a bad name for a daughter of\nBillingsgate.\n\n[FN#4] i.e. black like the book of her actions which would be\nshown to her on Doomsday.\n\n[FN#5] The \u201cKun\u00e1fah\u201d (vermicelli-cake) is a favourite dish of\nwheaten flour, worked somewhat finer than our vermicelli, fried\nwith samn (butter melted and clarified) and sweetened with honey\nor sugar. See vol. v. 300.\n\n[FN#6] i.e. Will send us aid. The Shrew\u2019s rejoinder is highly\nimpious in Moslem opinion.\n\n[FN#7] Arab. Asal Katr; \u201ca fine kind of black honey, treacle\u201d\nsays Lane; but it is afterwards called cane-honey (\u2019Asal Kasab).\nI have never heard it applied to \u201cthe syrup which exudes from\nripe dates, when hung up.\u201d\n\n[FN#8] Arab. \u201c\u2019Aysh,\u201d lit.=that on which man lives: \u201cKhubz\u201d being\nthe more popular term. \u201cHubz and Joobn\u201d is well known at Malta.\n\n[FN#9] Insinuating that he had better make peace with his wife by\nknowing her carnally. It suggests the story of the Irishman who\nbrought over to the holy Catholic Church three several Protestant\nwives, but failed with the fourth on account of the decline of\nhis \u201cConvarter.\u201d\n\n[FN#10] Arab. \u201cAsal Kasab,\u201d i.e. Sugar, possibly made from\nsorgho-stalks Holcus sorghum of which I made syrup in Central\nAfrica.\n\n[FN#11] For this unpleasant euphemy see vol. iv. 215.\n\n[FN#12] This is a true picture of the leniency with which women\nwere treated in the Kazi\u2019s court at Cairo; and the effect was\nsimply deplorable. I have noted that matters have grown even\nworse since the English occupation, for history repeats herself;\nand the same was the case in Afghanistan and in Sind. We govern\ntoo much in these matters, which should be directed not changed,\nand too little in other things, especially in exacting respect\nfor the conquerors from the conquered.\n\n[FN#13] Arab. \u201cB\u00e1b al-\u2019\u00c1li\u201d=the high gate or Sublime Porte; here\nused of the Chief Kazi\u2019s court: the phrase is a descendant of the\nCoptic \u201cPer-ao\u201d whence \u201cPharaoh.\u201d\n\n[FN#14] \u201cAb\u00fa Tabak,\u201d in Cairene slang, is an officer who arrests\nby order of the Kazi and means \u201cFather of whipping\u201d (=tabaka, a\nlow word for beating, thrashing, whopping) because he does his\nduty with all possible violence in terrorem.\n\n[FN#15] Bab al-Nasr the Eastern or Desert Gate: see vol. vi. 234.\n\n[FN#16] This is a mosque outside the great gate built by Al-Malik\nal-\u2019\u00c1dil Tuman Bey in A.H. 906 (=1501). The date is not worthy of\nmuch remark for these names are often inserted by the scribe\u2014for\nwhich see Terminal Essay.\n\n[FN#17] Arab. \u201c\u2019\u00c1mir\u201d lit.=one who inhabiteth, a peopler; here\nused in technical sense. As has been seen, ruins and impure\nplaces such as privies and Hamm\u00e1m-baths are the favourite homes\nof the Jinn. The fire-drake in the text was summoned by the\nCobbler\u2019s exclamation and even Marids at times do a kindly\naction.\n\n[FN#18] The style is modern Cairene jargon.\n\n[FN#19] Purses or gold pieces see vol. ix. 313.\n\n[FN#20] i.e. I am a Cairene.\n\n[FN#21] Arab. \u201cDarb al-Ahmar,\u201d a street still existing near to\nand outside the noble Bab Zuwaylah, for which see vol. i. 269.\n\n[FN#22] Arab. \u201c\u2019Att\u00e1r,\u201d perfume-seller and druggist; the word is\nconnected with our \u201cOttar\u201d (\u2019Atr).\n\n[FN#23] Arab. \u201cMudarris\u201d lit.=one who gives lessons or lectures\n(dars) and pop. applied to a professor in a collegiate mosque\nlike Al-Azhar of Cairo.\n\n[FN#24] This thoroughly dramatic scene is told with a charming\nna\u00efvet\u00e9. No wonder that The Nights has been made the basis of a\nnational theatre amongst the Turks.\n\n[FN#25] Arab. \u201cTaysh\u201d lit.=vertigo, swimming of head.\n\n[FN#26] Here Tr\u00e9butien (iii. 265) reads \u201cla ville de Kha\u00eftan (so\nthe Mac. Edit. iv. 708) capital du royaume de Sohatan.\u201d Ikhtiy\u00e1n\nLane suggests to be fictitious: Khatan is a district of Tartary\neast of K\u00e1shgar, so called by S\u00e1dik al-Isfah\u00e1ni p. 24.\n\n[FN#27] This is a true picture of the tact and savoir faire of\nthe Cairenes. It was a study to see how, under the late Khedive\nthey managed to take precedence of Europeans who found themselves\nin the background before they knew it. For instance, every Bey,\nwhose degree is that of a Colonel was made an \u201cExcellency\u201d and\nranked accordingly at Court whilst his father, some poor Fellah,\nwas ploughing the ground. Tanf\u00edk Pasha began his ill-omened rule\nby always placing natives close to him in the place of honour,\naddressing them first and otherwise snubbing Europeans who, when\nEnglish, were often too obtuse to notice the petty insults\nlavished upon them.\n\n[FN#28] Arab. \u201cKath\u00edr\u201d (pron. Katir)=much: here used in its slang\nsense, \u201cno end.\u201d\n\n[FN#29] i.e. \u201cMay the Lord soon make thee able to repay me; but\nmeanwhile I give it to thee for thy own free use.\u201d\n\n[FN#30] Punning upon his name. Much might be written upon the\nsignificance of names as ominous of good and evil; but the\nsubject is far too extensive for a footnote.\n\n[FN#31] Lane translates \u201c\u00c1nisa-kum\u201d by \u201che hath delighted you by\nhis arrival\u201d; Mr. Payne \u201cI commend him to you.\u201d\n\n[FN#32] Arab. \u201cFat\u00far\u00e1t,\u201d=light food for the early breakfast of\nwhich the \u201cFat\u00edrah\u201d-cake was a favourite item. See vol. i. 300.\n\n[FN#33] A dark red dye (Lane).\n\n[FN#34] Arab. \u201cJad\u00edd,\u201d see vol. viii. 121.\n\n[FN#35] Both the texts read thus, but the reading has little\nsense. Ma\u2019aruf probably would say, \u201cI fear that my loads will be\nlong coming.\u201d\n\n[FN#36] One of the many formulas of polite refusal.\n\n[FN#37] Each bazar, in a large city like Damascus, has its tall\nand heavy wooden doors which are locked every evening and opened\nin the morning by the Ghafir or guard. The \u201csilver key,\u201d however,\nalways lets one in.\n\n[FN#38] Arab. \u201cWa l\u00e1 Kabbata h\u00e1miyah,\u201d a Cairene vulgarism\nmeaning, \u201cThere came nothing to profit him nor to rid the people\nof him.\u201d\n\n[FN#39] Arab. \u201cKammir,\u201d i.e. brown it before the fire, toast it.\n\n[FN#40] It is insinuated that he had lied till he himself\nbelieved the lie to be truth\u2014not an uncommon process, I may\nremark.\n\n[FN#41] Arab. \u201cRij\u00e1l\u201d=the Men, equivalent to the Walis, Saints or\n\nSantons; with perhaps an allusion to the Rij\u00e1l al-Ghayb, the\n\nInvisible Controls concerning whom I have quoted Herklots in vol.\n\nii. 211.\n\n\n[FN#42] A saying attributed to Al-Hariri (Lane). It is good\nenough to be his: the Persians say, \u201cCut not down the tree thou\nplantedst,\u201d and the idea is universal throughout the East.\n\n[FN#43] A quotation from Al-Hariri (Ass. of the Badawin). Ash\u2019ab\n(ob. A.H. 54), a Medinite servant of Caliph Osman, was proverbial\nfor greed and sanguine, Micawber-like expectation of \u201cwindfalls.\u201d\nThe Scholiast Al-Shar\u00edshi (of Xeres) describes him in\nTheophrastic style. He never saw a man put hand to pocket without\nexpecting a present, or a funeral go by without hoping for a\nlegacy, or a bridal procession without preparing his own house,\nhoping they might bring the bride to him by mistake. * * * When\nasked if he knew aught greedier than himself he said \u201cYes; a\nsheep I once kept upon my terrace-roof seeing a rainbow mistook\nit for a rope of hay and jumping to seize it broke its neck!\u201d\nHence \u201cAsh\u2019ab\u2019s sheep\u201d became a by-word (Preston tells the tale\nin full, p. 288).\n\n[FN#44] i.e. \u201cShow a miser money and hold him back, if you can.\u201d\n\n[FN#45] He wants \u00a340,000 to begin with.\n\n[FN#46] i.e. Arab. \u201cSab\u00edhat al-\u2019urs\u201d the morning after the\nwedding. See vol. i. 269.\n\n[FN#47] Another sign of modern composition as in Kamar al-Zaman\n\nII.\n\n\n[FN#48] Arab. \u201cAl-Jink\u201d (from Turk.) are boys and youths mostly\nJews, Armenians, Greeks and Turks, who dress in woman\u2019s dress\nwith long hair braided. Lane (M. E. chapts. xix. and xxv.) gives\nsame account of the customs of the \u201cGink\u201d (as the Egyptians call\nthem) but cannot enter into details concerning these catamites.\nRespectable Moslems often employ them to dance at festivals in\npreference to the Ghaw\u00e1zi-women, a freak of Mohammedan decorum.\nWhen they grow old they often preserve their costume, and a\nglance at them makes a European\u2019s blood run cold.\n\n[FN#49] Lane translates this, \u201cMay Allah and the Rijal retaliate\nupon thy temple!\u201d\n\n[FN#50] Arab. \u201cY\u00e1 aba \u2019l-lith\u00e1mayn,\u201d addressed to his member.\nLathm the root means kissing or breaking; so he would say, \u201cO\nthou who canst take her maidenhead whilst my tongue does away\nwith the virginity of her mouth.\u201d \u201cHe breached the citadel\u201d\n(which is usually square) \u201cin its four corners\u201d signifying that\nhe utterly broke it down.\n\n[FN#51] A mystery to the Author of Proverbs (xxx. 18\u201319),\n\nThere be three things which are too wondrous for me,\n\nThe way of an eagle in the air;\n\nThe way of a snake upon a rock;\n\nAnd the way of a man with a maid.\n\n\n[FN#52] Several women have described the pain to me as much\nresembling the drawing of a tooth.\n\n[FN#53] As we should say, \u201cplay fast and loose.\u201d\n\n[FN#54] Arab. \u201cN\u00e1h\u00ed-ka\u201d lit.=thy prohibition but idiomatically\nused=let it suffice thee!\n\n[FN#55] A character-sketch like that of Princess Dunya makes\nample amends for a book full of abuse of women. And yet the\nsuperficial say that none of the characters have much personal\nindividuality.\n\n[FN#56] This is indeed one of the touches of nature which makes\nall the world kin.\n\n[FN#57] As we are in Tartary \u201cArabs\u201d here means plundering\nnomades, like the Persian \u201cIliy\u00e1t\u201d and other shepherd races.\n\n[FN#58] The very cruelty of love which hates nothing so much as a\nrejected lover. The Princess, be it noted, is not supposed to be\nmerely romancing, but speaking with the second sight, the\nclairvoyance, of perfect affection. Men seem to know very little\nupon this subject, though every one has at times been more or\nless startled by the abnormal introvision and divination of\nthings hidden which are the property and prerogative of perfect\nlove.\n\n[FN#59] The name of the Princess meaning \u201cThe World,\u201d not unusual\namongst Moslem women.\n\n[FN#60] Another pun upon his name, \u201cMa\u2019aruf.\u201d\n\n[FN#61] Arab. \u201cNak\u00e1,\u201d the mound of pure sand which delights the\neye of the Badawi leaving a town. See vol. i. 217, for the lines\nand explanation in Night cmlxiv. vol. ix. p. 250.\n\n[FN#62] Euphemistic: \u201cI will soon fetch thee food.\u201d To say this\nbluntly might have brought misfortune.\n\n[FN#63] Arab. \u201cKafr\u201d=a village in Egypt and Syria e.g. Capernaum\n\n(Kafr Nahum).\n\n\n[FN#64] He has all the bonhomie of the Cairene and will do a\nkindness whenever he can.\n\n[FN#65] i.e. the Father of Prosperities: pron. Aboosa\u2019\u00e1d\u00e1t; as in\nthe Tale of Hasan of Bassorah.\n\n[FN#66] Koran lxxxix. \u201cThe Daybreak\u201d which also mentions Thamud\nand Pharaoh.\n\n[FN#67] In Egypt the cheapest and poorest of food, never seen at\na hotel table d\u2019h\u00f4te.\n\n[FN#68] The beautiful girls who guard ensorcelled hoards: See\nvol. vi. 109.\n\n[FN#69] Arab. \u201cAs\u00e1kir,\u201d the ornaments of litters, which are\neither plain balls of metal or tapering cones based on crescents\nor on balls and crescents. See in Lane (M. E. chapt. xxiv.) the\nsketch of the Mahmal.\n\n[FN#70] Arab. \u201cAmm\u201d=father\u2019s brother, courteously used for\n\u201cfather-in-law,\u201d which suggests having slept with his daughter,\nand which is indecent in writing. Thus by a pleasant fiction the\nhusband represents himself as having married his first cousin.\n\n[FN#71] i.e. a calamity to the enemy: see vol. ii. 87 and passim.\n\n[FN#72] Both texts read \u201cAsad\u201d (lion) and Lane accepts it: there\nis no reason to change it for \u201cH\u00e1sid\u201d (Envier), the Lion being\nthe Sultan of the Beasts and the most majestic.\n\n[FN#73] The Cairene knew his fellow Cairene and was not to be\ntaken in by him.\n\n[FN#74] Arab. \u201cHiz\u00e1m\u201d: Lane reads \u201cKhiz\u00e1m\u201d=a nose-ring for which\nsee appendix to Lane\u2019s M. E. The untrained European eye dislikes\nthese decorations and there is certainly no beauty in the hoops\nwhich Hindu women insert through the nostrils, camel-fashion, as\nif to receive the cord-acting bridle. But a drop-pearl hanging to\nthe septum is at least as pretty as the heavy pendants by which\nsome European women lengthen their ears.\n\n[FN#75] Arab. \u201cShamt\u00e1,\u201d one of the many names of wine, the\n\u201cspeckled\u201d alluding to the bubbles which dance upon the freshly\nfilled cup.\n\n[FN#76] i.e. in the cask. These \u201cmerry quips\u201d strongly suggest\nthe dismal toasts of our not remote ancestors.\n\n[FN#77] Arab. \u201cA\u2019l\u00e1j\u201d plur. of \u201c\u2019Ilj\u201d and rendered by Lane \u201cthe\nstout foreign infidels.\u201d The next line alludes to the cupbearer\nwho was generally a slave and a non-Moslem.\n\n[FN#78] As if it were a bride. See vol. vii. 198. The stars of\n\nJauz\u00e1 (Gemini) are the cupbearer\u2019s eyes.\n\n\n[FN#79] i.e. light-coloured wine.\n\n[FN#80] The usual homage to youth and beauty.\n\n[FN#81] Alluding to the cup.\n\n[FN#82] Here Abu Nowas whose name always ushers in some\nabomination alluded to the \u201cGhul\u00e1miyah\u201d or girl dressed like boy\nto act cupbearer. Civilisation has everywhere the same devices\nand the Bordels of London and Paris do not ignore the \u201cshe-boy,\u201d\nwho often opens the door.\n\n[FN#83] Abdallah ibn al-Mu\u2019tazz, son of Al-Mu\u2019tazz bi \u2019llah, the\n13th Abbaside, and great-great-grandson of Harun al-Rashid. He\nwas one of the most renowned poets of the third century (A.H.)\nand died A.D. 908, strangled by the partisans of his nephew\nAl-Muktadir bi \u2019llah, 18th Abbaside.\n\n[FN#84] Jaz\u00edrat ibn Omar, an island and town on the Tigris north\nof Mosul. \u201cSome versions of the poem, from which these verses are\nquoted, substitute El-Mutireh, a village near Samara (a town on\nthe Tigris, 60 miles north of Baghdad), for El-Jezireh, i.e.\nJeziret ibn Omar.\u201d (Payne.)\n\n[FN#85] The Convent of Abdun on the east bank of the Tigris\nopposite the Jezirah was so called from a statesman who caused it\nto be built. For a variant of these lines see Ibn Khallikan, vol.\nii. 42; here we miss \u201cthe shady groves of Al-Mat\u00edrah.\u201d\n\n[FN#86] Arab. \u201cGhurrah\u201d the white blaze on a horse\u2019s brow. In Ibn\n\nKhallikan the bird is the lark.\n\n\n[FN#87] Arab. \u201cT\u00e1y\u2019i\u201d=thirsty used with J\u00e1y\u2019i=hungry.\n\n[FN#88] Lit. \u201cKohl\u2019d with Ghunj\u201d for which we have no better word\nthan \u201ccoquetry.\u201d But see vol. v. 80. It corresponds with the\nLatin crissare for women and cevere for men.\n\n[FN#89] i.e. gold-coloured wine, as the Vino d\u2019Oro.\n\n[FN#90] Compare the charming song of Abu Mij\u00e1n translated from\nthe German of Dr. Weil in Bohn\u2019s Edit. of Ockley (p. 149),\n\nWhen the Death-angel cometh mine eyes to close,\n\nDig my grave \u2019mid the vines on the hill\u2019s fair side;\n\nFor though deep in earth may my bones repose,\n\nThe juice of the grape shall their food provide.\n\nAh, bury me not in a barren land,\n\nOr Death will appear to me dread and drear!\n\nWhile fearless I\u2019ll wait what he hath in hand I\n\nAn the scent of the vineyard my spirit cheer.\n\n\nThe glorious old drinker!\n\n[FN#91] Arab. \u201cRub\u2019a al-Khar\u00e1b\u201d in Ibn al-Wardi Central Africa\nsouth of the Nile-sources, one of the richest regions in the\nworld. Here it prob. alludes to the Rub\u2019a al-Kh\u00e1li or Great\nArabian Desert: for which see Night dclxxvi. In rhetoric it is\nopposed to the \u201cRub\u2019a Mask\u00fan,\u201d or populated fourth of the world,\nthe rest being held to be ocean.\n\n[FN#92] This is the noble resignation of the Moslem. What a\ndialogue there would have been in a European book between man and\ndevil!\n\n[FN#93] Arab. \u201cAl-\u2019iddah\u201d the period of four months and ten days\nwhich must elapse before she could legally marry again. But this\nwas a palpable wile: she was not sure of her husband\u2019s death and\nhe had not divorced her; so that although a \u201cgrass widow,\u201d a\n\u201cStrohwitwe\u201d as the Germans say, she could not wed again either\nwith or without interval.\n\n[FN#94] Here the silence is of cowardice and the passage is a\nfling at the \u201ctimeserving\u201d of the Olema, a favourite theme, like\n\u201cbanging the bishops\u201d amongst certain Westerns.\n\n[FN#95] Arab. \u201cUmm al-raas,\u201d the poll, crown of the head, here\nthe place where a calamity coming down from heaven would first\nalight.\n\n[FN#96] From Al-Hariri (Lane): the lines are excellent.\n\n[FN#97] When the charming Princess is so ready at the voie de\nfaits, the reader will understand how common is such energetic\naction among women of lower degree. The \u201cfair sex\u201d in Egypt has a\nhorrible way of murdering men, especially husbands, by tying them\ndown and tearing out the testicles. See Lane M. E. chapt. xiii.\n\n[FN#98] Arab. \u201cSijn al-Ghazab,\u201d the dungeons appropriated to the\nworst of criminals where they suffer penalties far worse than\nhanging or guillotining.\n\n[FN#99] According to some modern Moslems Munkar and Nakir visit\n\nthe graves of Infidels (non-Moslems) and Bashshir and Mubashshir\n\n(\u201cGivers of glad tidings\u201d) those of Mohammedans. Petis de la\n\nCroix (Les Mille et un Jours vol. iii. 258) speaks of the\n\n\u201cZoubanya,\u201d black angels who torture the damned under their chief\n\nDabilah.\n\n\n[FN#100] Very simple and pathetic is this short sketch of the\nnoble-minded Princess\u2019s death.\n\n[FN#101] In sign of dismissal (vol. iv. 62) I have noted that\n\u201cthrowing the kerchief\u201d is not an Eastern practice: the idea\nprobably arose from the Oriental practice of sending presents in\nrichly embroidered napkins and kerchiefs.\n\n[FN#102] Curious to say both Lane and Payne omit this passage\nwhich appears in both texts (Mac. and Bul.). The object is\nevidently to prepare the reader for the ending by reverting to\nthe beginning of the tale; and its prolixity has its effect as in\nthe old Romances of Chivalry from Amadis of Ghaul to the Seven\nChampions of Christendom. If it provoke impatience, it also\nheightens expectation; \u201cit is like the long elm-avenues of our\nforefathers; we wish ourselves at the end; but we know that at\nthe end there is something great.\u201d\n\n[FN#103] Arab. \u201cal\u00e0 mal\u00e1kay bayti \u2019l-r\u00e1hah;\u201d on the two slabs at\nwhose union are the round hole and longitudinal slit. See vol. i.\n221.\n\n[FN#104] Here the exclamation wards off the Evil Eye from the\nSword and the wearer: Mr. Payne notes, \u201cThe old English\nexclamation Cock\u2019s \u2019ill!\u2019 (i.e., God\u2019s will, thus corrupted for\nthe purpose of evading the statute of 3 Jac. i. against profane\nswearing) exactly corresponds to the Arabic\u201d\u2014with a difference,\nI add.\n\n[FN#105] Arab. \u201cMustahakk\u201d=deserving (Lane) or worth (Payne) the\ncutting.\n\n[FN#106] Arab. \u201cMashhad\u201d the same as \u201cSh\u00e1hid\u201d=the upright stones\nat the head and foot of the grave. Lane mistranslates, \u201cMade for\nher a funeral procession.\u201d\n\n[FN#107] These lines have occurred before. I quote Lane.\n\n[FN#108] There is nothing strange in such sudden elevations\namongst Moslems and even in Europe we still see them\noccasionally. The family in the East, however humble, is a model\nand miniature of the state, and learning is not always necessary\nto wisdom.\n\n[FN#109] Arab. \u201cF\u00e1rid\u201d which may also mean \u201cunion-pearl.\u201d\n\n[FN#110] Tr\u00e9butien (iii. 497) cannot deny himself the pleasure of\na French touch making the King reply, \u201cC\u2019est assez; qu\u2019on lui\ncoupe la t\u00eate, car ces derni\u00e8res histoires surtout m\u2019ont caus\u00e9 un\nennui mortel.\u201d This reading is found in some of the MSS.\n\n[FN#111] After this I borrow from the Bresl. Edit. inserting\npassages from the Mac. Edit.\n\n[FN#112] i.e. whom he intended to marry with regal ceremony.\n\n[FN#113] The use of coloured powders in sign of holiday-making is\nnot obsolete in India. See Herklots for the use of \u201cHuldee\u201d\n(Hald\u00ed) or turmeric-powder, pp. 64\u201365.\n\n[FN#114] Many Moslem families insist upon this before giving\ntheir girls in marriage, and the practice is still popular\namongst many Mediterranean peoples.\n\n[FN#115] i.e. Sumatran.\n\n[FN#116] i.e. Alexander, according to the Arabs; see vol. v. 252.\n\n[FN#117] These lines are in vol. i. 217.\n\n[FN#118] I repeat the lines from vol. i. 218.\n\n[FN#119] All these coquetries require as much inventiveness as a\ncotillon; the text alludes to fastening the bride\u2019s tresses\nacross her mouth giving her the semblance of beard and\nmustachios.\n\n[FN#120] Repeated from vol. i. 218.\n\n[FN#121] Repeated from vol. i. 218.\n\n[FN#122] See vol. i. 219.\n\n[FN#123] Arab. Saw\u00e1d=the blackness of the hair.\n\n[FN#124] Because Easterns build, but never repair.\n\n[FN#125]i.e. God only knows if it be true or not.\n\n[FN#126] Ouseley\u2019s Orient. Collect. I, vii.\n\n[FN#127] This three-fold distribution occurred to me many years\nago and when far beyond reach of literary authorities, I was,\ntherefore, much pleased to find the subjoined three-fold\nclassification with minor details made by Baron von Hammer-Purgstall\n (Preface to Contes In\u00e9dits etc. of G. S. Tr\u00e9butien,\nParis, mdcccxxviii.) (1) The older stories which serve as a base\nto the collection, such as the Ten Wazirs (\u201cMalice of Women\u201d) and\nVoyages of Sindbad (?) which may date from the days of Mahommed.\nThese are distributed into two sub-classes; (a) the marvellous\nand purely imaginative (e.g. Jamasp and the Serpent Queen) and\n(b) the realistic mixed with instructive fables and moral\ninstances. (2) The stories and anecdotes peculiarly Arab,\nrelating to the Caliphs and especially to Al-Rash\u00edd; and (3) The\ntales of Egyptian provenance, which mostly date from the times of\nthe puissant \u201cAaron the Orthodox.\u201d Mr. John Payne (Villon\nTranslation vol. ix. pp. 367\u201373) distributes the stories roughly\nunder five chief heads as follows: (1) Histories or long\nRomances, as King Omar bin Al-Nu\u2019man (2) Anecdotes or short\nstories dealing with historical personages and with incidents and\nadventures belonging to the every-day life of the period to which\nthey refer: e.g. those concerning Al-Rash\u00edd and H\u00e1tim of Tayy.\n(3) Romances and romantic fictions comprising three different\nkinds of tales; (a) purely romantic and supernatural; (b)\nfictions and nouvelles with or without a basis and background of\nhistorical fact and (c) Contes fantastiques. (4) Fables and\nApologues; and (5) Tales proper, as that of Tawaddud.\n\n[FN#128] Journal Asiatique (Paris, Dondoy-Dupr\u00e9, 1826) \u201cSur\nl\u2019origine des Mille et une Nuits.\u201d\n\n[FN#129] Baron von Hammer-Purgstall\u2019s ch\u00e2teau is near Styrian\nGraz, and, when I last saw his library, it had been left as it\nwas at his death.\n\n[FN#130] At least, in Tr\u00e9butien\u2019s Preface, pp. xxx.-xxxi.,\nreprinted from the Journ. Asiat. August, 1839: for corrections\nsee De Sacy\u2019s \u201cM\u00e9moire.\u201d p. 39.\n\n[FN#131] Vol. iv. pp. 89\u201390, Paris mdccclxv. Tr\u00e9butien quotes,\nchapt. lii. (for lxviii.), one of Von Hammer\u2019s manifold\ninaccuracies.\n\n[FN#132] Alluding to Iram the Many-columned, etc.\n\n[FN#133] In Tr\u00e9butien \u201cS\u00edh\u00e1,\u201d for which the Editor of the Journ.\nAsiat. and De Sacy rightly read \u201cSab\u00edl-h\u00e1.\u201d\n\n\n[FN#134] For this some MSS. have \u201cFahlawiyah\u201d = Pehlevi\n\n[FN#135] i.e. Lower Roman, Grecian, of Asia Minor, etc., the word\nis still applied throughout Marocco, Algiers and Northern Africa to\nEuropeans in general.\n\n[FN#136] De Sacy (Dissertation prefixed to the Bourdin Edition)\nnotices the \u201cthousand and one,\u201d and in his M\u00e9moire \u201ca thousand:\u201d\nVon Hammer\u2019s MS. reads a thousand, and the French translation a\nthousand and one. Evidently no stress can be laid upon the\nnumerals.\n\n[FN#137] These names are noticed in my vol. i. 14, and vol. ii.\n3. According to De Sacy some MSS. read \u201cHistory of the Wazir and\nhis Daughters.\u201d\n\n[FN#138] Lane (iii. 735) has Wizreh or Wardeh which guide us to\n\nWird Khan, the hero of the tale. Von Hammer\u2019s MS. prefers\n\nDjilkand (Jilkand), whence probably the Isegil or Isegild of\n\nLangl\u00e9s (1814), and the Ts\u00e9qyl of De Sacy (1833). The mention of\n\n\u201cSim\u00e1s\u201d (Lane\u2019s Shemmas) identifies it with \u201cKing Jal\u00ed\u2019\u00e1d of\n\nHind,\u201d etc. (Night dcccxcix.) Writing in A.D. 961 Hamzah Isfah\u00e1ni\n\ncouples with the libri Sindbad and Schimas, the libri Baruc and\n\nBarsinas, four nouvelles out of nearly seventy. See also Al-\n\nMakri\u2019zi\u2019s Khitat or Topography (ii. 485) for a notice of the\n\nThousand or Thousand and one Nights.\n\n\n[FN#139] alluding to the \u201cSeven Wazirs\u201d alias \u201cThe Malice of\nWomen\u201d (Night dlxxviii.), which Von Hammer and many others have\ncarelessly confounded with Sindbad the Seaman We find that two\ntales once separate have now been incorporated with The Nights,\nand this suggests the manner of its composition by accretion.\n\n[FN#140] Arabised by a most \u201celegant\u201d stylist, Abdullah ibn al-Mukaff\u00e1\n (the shrivelled), a Persian Guebre named Roz-bih (Day\ngood), who islamised and was barbarously put to death in A.H. 158\n(= 775) by command of the Caliph al-Mansur (Al-Siyuti p. 277).\n\u201cHe also translated from Pehlevi the book entitled Sekiser\u00e1n,\ncontaining the annals of Isfandiyar, the death of Rustam, and\nother episodes of old Persic history,\u201d says Al-Mas\u2019udi chapt.\nxxi. See also Ibn Khallikan (1, 43) who dates the murder in A.H.\n142 (= 759\u201360).\n\n[FN#141] \u201cNotice sur Le Schah-namah de Firdoussi,\u201d a posthumous\n\npublication of M. de Wallenbourg, Vienna, 1810, by M. A. de\n\nBianchi. In sect. iii. I shall quote another passage of Al-\n\nMas\u2019udi (viii. 175) in which I find a distinct allusion to the\n\n\u201cGaboriau detective tales\u201d of The Nights.\n\n\n[FN#142] Here Von Hammer shows his customary inexactitude. As we\nlearn from Ibn Khallikan (Fr. Tr. I. 630), the author\u2019s name was\nAbu al-Faraj Mohammed ibn Is\u2019hak pop. known as Ibn Ali Ya\u2019k\u00fab al-Warr\u00e1k,\nthe bibliographe, librarian, copyist. It was published\n(vol. i Leipzig, 1871) under the editorship of G. Fluegel, J.\nRoediger, and A. M\u00fcller.\n\n[FN#143] See also the Journ. Asiat., August, 1839, and Lane iii.\n736\u201337\n\n[FN#144] Called \u201cAfs\u00e1nah\u201d by Al-Mas\u2019udi, both words having the\nsame sense = tale story, parable, \u201cfaceti\u00e6.\u201d Moslem fanaticism\nrenders it by the Arab \u201cKhur\u00e1fah\u201d = silly fables, and in\nHindostan it = a jest: \u201cB\u00e1t-k\u00ed b\u00e1t, khuraf\u00e1t-ki khuraf\u00e1t\u201d (a word\nfor a word, a joke for a joke).\n\n[FN#145] Al-Mas\u2019\u00fadi (chapt. xxi.) makes this a name of the Mother\nof Queen Hum\u00e1i or Hum\u00e1yah, for whom see below.\n\n[FN#146] The preface of a copy of the Shah-nameh (by Firdausi,\nob. A.D. 1021), collated in A.H. 829 by command of Bayisunghur\nBahadur Kh\u00e1n (Atkinson p. x.), informs us that the Hazar Afsanah\nwas composed for or by Queen Hum\u00e1i whose name is Arabised to\nHum\u00e1yah This Persian Marguerite de Navarre was daughter and wife\nto (Ardashir) Bahman, sixth Kayanian and surnamed Diraz-dast\n(Artaxerxes Longimanus), Abu S\u00e1s\u00e1n from his son, the Eponymus of\nthe Sassanides who followed the Kayanians when these were\nextinguished by Alexander of Macedon. Hum\u00e1i succeeded her husband\nas seventh Queen, reigned thirty-two years and left the crown to\nher son D\u00e1r\u00e1 or D\u00e1r\u00e1b 1st = Darius Codomanus. She is better known\nto Europe (through Herodotus) as Parysatis = Peri-z\u00e1deh or the\nFairy-born.\n\n[FN#147] i.e. If Allah allow me to say sooth.\n\n[FN#148] i.e. of silly anecdotes: here speaks the good Moslem!\n\n[FN#149] No. 622 Sept. 29, 39, a review of Torrens which\nappeared shortly after Lane\u2019s vol. i. The author quotes from a\nMS. in the British Museum, No. 7334 fol. 136.\n\n[FN#150] There are many Spaniards of this name: Mr. Payne (ix.\n302) proposes Abu Ja\u2019afar ibn Abd al-Hakk al-Khazraji, author of\na History of the Caliphs about the middle of the twelfth century.\n\n[FN#151] The well-known Rauzah or Garden-island, of old Al-San\u00e1\u2019ah\n (Al-Mas\u2019udi chapt. xxxi.) which is more than once noticed\nin The Nights. The name of the pavilion Al-Haudaj = a camel-litter,\nwas probably intended to flatter the Badawi girl.\n\n[FN#152] He was the Seventh Fatimite Caliph of Egypt: regn. A.H.\n495\u2013524 (= 1101 1129).\n\n[FN#153] Suggesting a private pleasaunce in Al-Rauzah which has\never been and is still a succession of gardens.\n\n[FN#154] The writer in The Athen\u00e6um calls him Ibn Miyvah, and\nadds that the Badawiyah wrote to her cousin certain verses\ncomplaining of her thraldom, which the youth answered abusing the\nCaliph. Al-\u00c1mir found the correspondence and ordered Ibn Miyah\u2019s\ntongue to be cut out, but he saved himself by a timely flight.\n\n[FN#155] In Night dccclxxxv. we have the passage \u201cHe was a wily\nthief: none could avail against his craft as he were Abu Mohammed\nAl-Batt\u00e1l\u201d: the word etymologically means The Bad; but see infra.\n\n[FN#156] Amongst other losses which Orientals have sustained by\nthe death of Rogers Bey, I may mention his proposed translation\nof Al-Makr\u00edz\u00ed\u2019s great topographical work.\n\n[FN#157] The name appears only in a later passage.\n\n[FN#158] Mr. Payne notes (viii. 137) \u201capparently some famous\nbrigand of the time\u201d (of Charlemagne). But the title may signify\nThe Brave, and the tale may be much older.\n\n[FN#159] In his \u201cM\u00e9moire sur l\u2019origine du Recueil des Contes\nintitul\u00e9 Les Mille et une Nuits\u201d (M\u00e9m. d\u2019Hist. et de Litt\u00e9r.\nOrientale, extrait des tomes ix., et x. des M\u00e9moires de l\u2019Inst.\nRoyal Acad. des Inscriptions et Belles Lettres, Paris, Imprimerie\nRoyale, 1833). He read the Memoir before the Royal Academy on\nJuly 31, 1829. Also in his Dissertation \u201cSur les Mille et une\nNuits\u201d (pp. i. viii.) prefixed to the Bourdin Edit. When first\nthe Arabist in Europe landed at Alexandria he could not exchange\na word with the people the same is told of Golius the\nlexicographer at Tunis.\n\n[FN#160] Lane, Nights ii. 218.\n\n[FN#161] This origin had been advocated a decade of years before\nby Shaykh Ahmad al-Shiraw\u00e1ni; Editor of the Calc. text (1814\u201318):\nhis Persian preface opines that the author was an Arabic speaking\nSyrian who designedly wrote in a modern and conversational style,\nnone of the purest withal, in order to instruct non-Arabists.\nHere we find the genus \u201cProfessor\u201d pure and simple.\n\n[FN#162] Such an assertion makes us enquire, Did De Sacy ever\nread through The Nights in Arabic?\n\n[FN#163] Dr. Jonathan Scott\u2019s \u201ctranslation\u201d vi. 283.\n\n[FN#164] For a note on this world-wide Tale see vol. i. 52.\n\n[FN#165] In the annotated translation by Mr. I. G. N. Keith-Falconer,\nCambridge University Press. I regret to see the\nwretched production called the \u201cFables of Pilpay\u201d in the \u201cChandos\nClassics\u201d (London, F. Warne). The words are so mutilated that few\nwill recognize them, e.g. Carchenas for K\u00e1r-sh\u00edn\u00e1s, Chaschmanah\nfor Chashmey-e-M\u00e1h (Fountain of the Moon), etc.\n\n[FN#166] Article Arabia in Encyclop. Brit., 9th Edit., p. 263,\ncolt 2. I do not quite understand Mr. Palgrave, but presume that\nhis \u201cother version\u201d is the Bresl. Edit., the MS. of which was\nbrought from Tunis; see its Vorwort (vol. i. p. 3).\n\n[FN#167] There are three distinct notes according to De Sacy\n(M\u00e9m., p. 50). The first (in MS. 1508) says \u201cThis blessed book\nwas read by the weak slave, etc. Wahabah son of Rizkallah the\nK\u00e1tib (secretary, scribe) of Tar\u00e1bulus al-Sh\u00e1m (Syrian Tripoli),\nwho prayeth long life for its owner (li m\u00e1liki-h). This tenth day\nof the month First Rab\u00ed\u2019a A.H. 955 (= 1548).\u201d A similar note by\nthe same Wahabah occurs at the end of vol. ii. (MS. 1507) dated\nA.H. 973 (= 1565) and a third (MS. 1506) is undated. Evidcntly M.\nCaussin has given undue weight to such evidence. For further\ninformation see \u201cTales of the East\u201d to which is prefixed an\nIntroductory Dissertation (vol. i. pp. 24\u201326, note) by Henry\nWebber, Esq., Edinburgh, 1812, in 3 vols.\n\n[FN#168] \u201cNotice sur les douze manuscrits connus des Milles et\nune Nuits, qui existent en Europe.\u201d Von Hammer in Tr\u00e9butien,\nNotice, vol. i.\n\n[FN#169] Printed from the MS. of Major Turner Macan, Editor of\nthe Shahnamah: he bought it from the heirs of Mr. Salt, the\nhistoric Consul-General of England in Egypt and after Macan\u2019s\ndeath it became the property of the now extinct Allens, then of\nLeadenhall Street (Torrens, Preface, i.). I have vainly enquired\nabout what became of it.\n\n[FN#170] The short paper by \u201cP. R.\u201d in the Gentleman\u2019s Magazine\n(Feb. 19th, 1799, vol. lxix. p. 61) tells us that MSS. of The\nNights were scarce at Aleppo and that he found only two vols.\n(280 Nights) which he had great difficulty in obtaining leave to\ncopy. He also noticed (in 1771) a MS., said to be complete, in\nthe Vatican and another in the \u201cKing\u2019s Library\u201d (Biblioth\u00e8que\nNationale), Paris.\n\n[FN#171] Aleppo has been happy in finding such monographers as\n\nRussell and Maundrell while poor Damascus fell into the hands of\n\nMr. Missionary Porter, and suffered accordingly.\n\n\n[FN#172] Vol. vi. Appendix, p. 452.\n\n[FN#173] The numbers, however, vary with the Editions of Galland:\nsome end the formula with Night cxcvii; others with the ccxxxvi.:\nI adopt that of the De Sacy Edition.\n\n[FN#174] Contes Persans, suivis des Contes Turcs. Paris; B\u00e9chet\n\nAin\u00e9, 1826.\n\n\n[FN#175] In the old translation we have \u201ceighteen hundred years\nsince the prophet Solomon died,\u201d (B.C. 975) = A.D. 825.\n\n[FN#176] Meaning the era of the Seleucides. Dr. Jonathan Scott\nshows (vol. ii. 324) that A.H. 653 and A.D. 1255 would correspond\nwith 1557 of that epoch; so that the scribe has here made a\nlittle mistake of 5,763 years. Ex uno disce.\n\n[FN#177] The Saturday Review (Jan. 2nd \u201986) writes, \u201cCaptain\nBurton has fallen into a mistake by not distinguishing between\nthe names of the by no means identical Caliphs Al-Muntasir and\nAl-Mustansir.\u201d Quite true: it was an ugly confusion of the\nmelancholy madman and parricide with one of the best and wisest\nof the Caliphs. I can explain (not extenuate) my mistake only by\na misprint in Al-Siy\u00fati (p. 554).\n\n[FN#178] In the Galland MS. and the Bresl. Edit. (ii. 253), we\nfind the Barber saying that the Caliph (Al-Mustansir) was at that\ntime (yaumaizin) in Baghdad, and this has been held to imply that\nthe Caliphate had fallen. But such conjecture is evidently based\nupon insufficient grounds.\n\n[FN#179] De Sacy makes the \u201cKalandar\u201d order originate in A.D.\n1150, but the Shaykh Shar\u00edf b\u00fa Ali Kalandar died in A.D. 1323\u201324.\nIn Sind the first Kalandar, Osm\u00e1n-i-Marw\u00e1nd\u00ed surnamed L\u00e1l\nSh\u00e1hb\u00e1z, the Red Goshawk, from one of his miracles, died and was\nburied at Sehw\u00e1n in A D. 1274: see my \u201cHistory of Sindh\u201d chapt.\nviii. for details. The dates therefore run wild.\n\n[FN#180] In this same tale H. H. Wilson observes that the title\nof Sultan of Egypt was not assumed before the middle of the xiith\ncentury.\n\n[FN#181] Popularly called Vidyanagar of the Narsingha.\n\n[FN#182] Time-measurers are of very ancient date. The Greeks had\nclepsydr\u00e6 and the Romans gnomons, portable and ring-shaped,\nbesides large standing town-dials as at Aquileja and San Sabba\nnear Trieste. The \u201cSaracens\u201d were the perfecters of the\nclepsydra: Bosseret (p. 16) and the Chronicon Turense (Beckmann\nii. 340 et seq.) describe the water-clock sent by Al-Rashid to\nKarl the Great as a kind of \u201ccockoo-clock.\u201d Twelve doors in the\ndial opened successively and little balls dropping on brazen\nbells told the hour: at noon a dozen mounted knights paraded the\nface and closed the portals. Trithonius mentions an horologium\npresented in A.D. 1232 by Al-Malik al-K\u00e1mil the Ayyubite Soldan\nto the Emperor Frederick II: like the Strasbourg and Padua clocks\nit struck the hours, told the day, month and year, showed the\nphases of the moon, and registered the position of the sun and\nthe planets. Towards the end of the fifteenth century Gaspar\nVisconti mentions in a sonnet the watch proper (certi orologii\npiccioli e portativi); and the \u201canimated eggs\u201d of Nurembourg\nbecame famous. The earliest English watch (Sir Ashton Lever\u2019s)\ndates from 1541: and in 1544 the portable chronometer became\ncommon in France.\n\n[FN#183] An illustrated History of Arms and Armour etc. (p. 59);\n\nLondon: Bell and Sons, 1877. The best edition is the Guide des\n\nAmateurs d\u2019Armes, Paris: Renouard, 1879.\n\n\n[FN#184] Chapt. iv. Dr. Gustav Oppert \u201cOn the Weapons etc. of the\n\nAncient Hindus;\u201d London: Tr\u00fcbner and Co., 1880.\n\n\n[FN#185] I have given other details on this subject in pp. 631\u2013\n637 of \u201cCamoens, his Life and his Lusiads.\u201d\n\n[FN#186] The morbi venerei amongst the Romans are obscure because\n\u201cwhilst the satirists deride them the physicians are silent.\u201d\nCelsus, however, names (De obscenarum partium vitiis, lib.\nxviii.) inflammatio coleorum (swelled testicle), tubercula\nglandem (warts on the glans penis), cancri carbunculi (chancre or\nshanker) and a few others. The rubigo is noticed as a lues\nvenerea by Servius in Virg. Georg.\n\n[FN#187] According to David Forbes, the Peruvians believed that\nsyphilis arose from connection of man and alpaca; and an old law\nforbade bachelors to keep these animals in the house. Francks\nexplains by the introduction of syphilis wooden figures found in\nthe Chinchas guano; these represented men with a cord round the\nneck or a serpent devouring the genitals.\n\n[FN#188] They appeared before the gates of Paris in the summer of\n1427, not \u201cabout July, 1422\u201d: in Eastern Europe, however, they\ndate from a much earlier epoch. Sir J. Gilbert\u2019s famous picture\nhas one grand fault, the men walk and the women ride: in real\nlife the reverse would be the case.\n\n[FN#189] Rabelais ii. c. 30.\n\n[FN#190] I may be allowed to note that syphilis does not confine\nitself to man: a charger infected with it was pointed out to me\nat Baroda by my late friend, Dr. Arnott (18th Regiment, Bombay\nN.I.) and Tangier showed me some noticeable cases of this hippic\nsyphilis, which has been studied in Hungary. Eastern peoples have\na practice of \u201cpassing on\u201d venereal and other diseases, and\ntransmission is supposed to cure the patient; for instance a\nvirgin heals (and catches) gonorrh\u0153a. Syphilis varies greatly\nwith climate. In Persia it is said to be propagated without\ncontact: in Abyssinia it is often fatal and in Egypt it is\nreadily cured by sand baths and sulphur-unguents. Lastly in lands\nlike Unyamwezi, where mercurials are wholly unknown, I never saw\ncaries of the nasal or facial bones.\n\n[FN#191] For another account of the transplanter and the\ncasuistical questions to which coffee gave rise, see my \u201cFirst\nFootsteps in East Africa\u201d (p. 76).\n\n[FN#192] The first mention of coffee proper (not of Kahwah or old\nwine in vol. ii. 260) is in Night cdxxvi. vol. v. 169, where the\ncoffee-maker is called Kahwahjiyyah, a mongrel term showing the modern\ndate of the passage in Ali the Cairene. As the work advances notices\nbecome thicker, e.g. in Night dccclxvi. where Ali Nur al-Din and\nthe Frank King\u2019s daughter seems to be a modernisation of the story\n\u201cAla al-Din Abu al-Sh\u00e1m\u00e1t\u201d (vol. iv. 29); and in Abu Kir and Abu Sir\n(Nights cmxxx. and cmxxxvi.) where coffee is drunk with sherbet after\npresent fashion. The use culminates in Kamar al-Zaman II. where it is\nmentioned six times (Nights cmlxvi. cmlxx. cmlxxi. twice; cmlxxiv. and\ncmlxxvii.), as being drunk after the dawn-breakfast and following the\nmeal as a matter of course. The last notices are in Abdullah bin Fazil,\nNights cmlxxviii. and cmlxxix.\n\n[FN#193] It has been suggested that Japanese tobacco is an\nindigenous growth and sundry modern travellers in China contend\nthat the potato and the maize, both white and yellow, have there\nbeen cultivated from time immemorial.\n\n[FN#194] For these see my \u201cCity of the Saints,\u201d p. 136.\n\n[FN#195] Lit. meaning smoke: hence the Arabic \u201cDukh\u00e1n,\u201d with the\nsame signification.\n\n[FN#196] Unhappily the book is known only by name: for years I have\nvainly troubled friends and correspondents to hunt for a copy. Yet I\nam sanguine enough to think that some day we shall succeed: Mr. Sidney\nChurchill, of Teheran, is ever on the look-out.\n\n[FN#197] In \u00a7 3 I shall suggest that this tale also is mentioned\nby Al-Mas\u2019udi.\n\n[FN#198] I have extracted it from many books, especially from\n\nHoeffer\u2019s Biographie G\u00e9n\u00e9rale, Paris, Firmin Didot, mdccclvii.;\n\nBiographie Universelle, Paris, Didot, 1816, etc. etc. All are\n\ntaken from the work of M. de Boze, his \u201cBozzy.\u201d\n\n\n[FN#199] As learning a language is an affair of pure memory,\nalmost without other exercise of the mental faculties, it should\nbe assisted by the ear and the tongue as well as the eyes. I\nwould invariably make pupils talk, during lessons, Latin and\nGreek, no matter how badly at first; but unfortunately I should\nhave to begin with teaching the pedants who, as a class, are far\nmore unwilling and unready to learn than are those they teach.\n\n[FN#200] The late Dean Stanley was notably trapped by the wily\nGreek who had only political purposes in view. In religions as a\nrule the minimum of difference breeds the maximum of disputation,\ndislike and disgust.\n\n[FN#201] See in Tr\u00e9butien (Avertissement iii.) how Baron von\n\nHammer escaped drowning by the blessing of The Nights.\n\n\n[FN#202] He signs his name to the Discours pour servir de\n\nPr\u00e9face.\n\n\n[FN#203] I need not trouble the reader with their titles, which\nfill up nearly a column and a half in M. Hoeffer. His collection\nof maxims from Arabic, Persian and Turkish authors appeared in\nEnglish in 1695.\n\n[FN#204] Galland\u2019s version was published in 1704\u20131717 in 12 vols.\n12mo., (Hoeffer\u2019s Biographie; Grasse\u2019s Tr\u00e9sor de Livres rares and\nEncyclop. Britannica, ixth Edit.)\n\n[FN#205] See also Leigh Hunt \u201cThe Book of the Thousand Nights and\none Night,\u201d etc., etc. London and Westminster Review Art. iii.,\nNo. lxiv. mentioned in Lane, iii., 746.\n\n[FN#206] Edition of 1856 vol. xv.\n\n[FN#207] To France England also owes her first translation of the\nKoran, a poor and mean version by Andrew Ross of that made from\nthe Arabic (No. iv.) by Andr\u00e9 du Reyer, Consul de France for\nEgypt. It kept the field till ousted in 1734 by the learned\nlawyer George Sale whose conscientious work, including\nPreliminary Discourse and Notes (4to London), brought him the\nill-fame of having \u201cturned Turk.\u201d\n\n[FN#208] Catalogue of Printed Books, 1884, p. 159, col. i. I am\nashamed to state this default in the British Museum, concerning\nwhich Englishmen are apt to boast and which so carefully mulcts\nmodern authors in unpaid copies. But it is only a slight\nspecimen of the sad state of art and literature in England,\nneglected equally by Conservatives, Liberals and Radicals. What\nhas been done for the endowment of research? What is our\nequivalent for the Prix de Rome? Since the death of Dr. Birch,\nwho can fairly deal with a Demotic papyrus? Contrast the Soci\u00e9t\u00e9\nAnthropologique and its palace and professors in Paris with our\n\u201cInstitute\u201d au second in a corner of Hanover Square and its\nskulls in the cellar!\n\n[FN#209] Art. vii. pp. 139\u2013168, \u201cOn the Arabian Nights and\ntranslators, Weil, Torrens and Lane (vol. i.) with the Essai of\nA. Loisseleur Deslongchamps.\u201d The Foreign Quarterly Review, vol.\nxxiv., Oct. 1839\u2013Jan. 1840. London, Black and Armstrong, 1840.\n\n[FN#210] Introduction to his Collection \u201cTales of the East,\u201d 3\nvols. Edinburgh, 1812. He was the first to point out the\nresemblance between the introductory adventures of Shahryar and\nShah Zaman and those of Astolfo and Giacondo in the Orlando\nFurioso (Canto xxviii.). M. E. L\u00e9v\u00eaque in Les Mythes et les\nL\u00e9gendes de l\u2019Inde et la Perse (Paris, 1880) gives French\nversions of the Arabian and Italian narratives, side by side in\np. 543 ff. (Clouston).\n\n[FN#211] Notiti\u00e6 Codicis MI. Noctium. Dr. Pusey studied Arabic\nto familiarise himself with Hebrew, and was very different from\nhis predecessor at Oxford in my day, who, when applied to for\ninstruction in Arabic, refused to lecture except to a class.\n\n[FN#212] This nephew was the author of \u201cRecueil des Rits et\n\nC\u00e9r\u00e9monies des Pilgrimages de La Mecque,\u201d etc. etc. Paris and\n\nAmsterdam, 1754, in 12mo.\n\n\n[FN#213] The concluding part did not appear, I have said, till\n1717: his \u201cComes et Fables Indiennes de Bidpa\u00ef et de Lokman,\u201d\nwere first printed in 1724, 2 vols. in 12mo. Hence, I presume,\nLowndes\u2019 mistake.\n\n[FN#214] M. Caussin (de Perceval), Professeur of Arabic at the\nImperial Library, who edited Galland in 1806, tells us that he\nfound there only two MSS., both imperfect. The first (Galland\u2019s)\nis in three small vols. 4to. each of about pp. 140. The stories\nare more detailed and the style, more correct than that of other\nMS., is hardly intelligible to many Arabs, whence he presumes\nthat it contains the original (an early?) text which has been\naltered and vitiated. The date is supposed to be circa A.D.\n1600. The second Parisian copy is a single folio of some 800\npages, and is divided into 29 sections and cmv. Nights, the last\ntwo sections being reversed. The MS. is very imperfect, the\n12th, 15th, 16th, 18th, 20th, 21st\u201323rd, 25th and 27th parts are\nwanting; the sections which follow the 17th contain sundry\nstories repeated, there are anecdotes from Bidpai, the Ten Wazirs\nand other popular works, and lacun\u00e6 everywhere abound.\n\n[FN#215] Mr. Payne (ix. 264) makes eleven, including the Histoire\ndu Dormeur \u00e9veill\u00e9 = The Sleeper and the Waker, which he\nafterwards translated from the Bresl. Edit. in his \u201cTales from\nthe Arabic\u201d (vol. i. 5, etc.)\n\n[FN#216] Mr. E. J. W. Gibb informs me that he has come upon this\ntale in a Turkish storybook, the same from which he drew his\n\u201cJew\u00e1d.\u201d\n\n[FN#217] A litt\u00e9rateur lately assured me that Nos. ix. and x.\nhave been found in the Biblioth\u00e8que Nationale (du Roi) Paris; but\ntwo friends were kind enough to enquire and ascertained that it\nwas a mistake. Such Persianisms as Codadad (Khudadad), Baba\nCogia (Khw\u00e1jah) and Peri (fairy) suggest a Persic MS.\n\n[FN#218] Vol. vi. 212. \u201cThe Arabian Nights\u2019 Entertainments\n(London: Longmans, 1811) by Jonathan Scott, with the Collection\nof New Tales from the Wortley Montagu MS. in the Bodleian.\u201d I\nregret to see that Messieurs Nimmo in reprinting Scott have\nomitted his sixth Volume.\n\n[FN#219] Dr. Scott who uses Fitnah (iv. 42) makes it worse by\nadding \u201cAlcolom (Al-Kul\u00fab?) signifying Ravisher of Hearts\u201d and\nhis names for the six slave-girls (vol. iv. 37) such as \u201cZohorob\nBostan\u201d (Zahr al-B\u00fast\u00e1n), which Galland rightly renders by \u201cFleur\ndu Jardin,\u201d serve only to heap blunder upon blunder. Indeed the\nAnglo-French translations are below criticism: it would be waste\nof time to notice them. The characteristic is a servile suit\npaid to the original e.g. rendering hair \u201caccomod\u00e9 en boucles\u201d by\n\u201chair festooned in buckles\u201d (Night ccxiv.), and \u00cele d\u2019\u00c9b\u00e8ne\n(Jaz\u00edrat al-Abn\u00fas, Night xliii.) by \u201cthe Isle of Ebene.\u201d A\ncertain surly old litt\u00e9rateur tells me that he prefers these\nwretched versions to Mr. Payne\u2019s. Padrone! as the Italians say:\nI cannot envy his taste or his temper.\n\n[FN#220] De Sacy (M\u00e9moire p. 52) notes that in some MSS., the\nSultan, ennuy\u00e9 by the last tales of Shahr\u00e1zad, proposes to put\nher to death, when she produces her three children and all ends\nmerrily without marriage-bells. Von Hammer prefers this version\nas the more dramatic, the Frenchman rejects it on account of the\ndifficulties of the accouchements. Here he strains at the gnat\u2014\na common process.\n\n[FN#221] See Journ. Asiatique, iii. s\u00e9rie, vol. viii., Paris,\n1839.\n\n[FN#222] \u201cTausend und Eine Nacht: Arabische Erz\u00e4hlungen. Zum\nersten mal aus einer Tunisischen Handschrift erg\u00e4nzt und\nvollstandig \u00fcbersetzt,\u201d Von Max Habicht, F. H. von der Hagen und\nKarl Schatte (the offenders?).\n\n[FN#223] Dr. Habicht informs us (Vorwort iii., vol. ix. 7) that\nhe obtained his MS. with other valuable works from Tunis, through\na personal acquaintance, a learned Arab, Herr M. Annagar\n(Mohammed Al-Najj\u00e1r?) and was aided by Baron de Sacy, Langl\u00e8s and\nother savants in filling up the lacun\u00e6 by means of sundry MSS.\nThe editing was a prodigy of negligence: the corrigenda (of which\nbrief lists are given) would fill a volume; and, as before\nnoticed, the indices of the first four tomes were printed in the\nfifth, as if the necessity of a list of tales had just struck the\ndense editor. After Habicht\u2019s death in 1839 his work was\ncompleted in four vols. (ix.-xii.) by the well-known Prof. H. J.\nFleischer who had shown some tartness in his \u201cDissertatio Critica\nde Glossis Habichtianis.\u201d He carefully imitated all the\nshortcomings of his predecessor and even omitted the Verzeichniss\netc., the Varianten and the Glossary of Arabic words not found in\nGolius, which formed the only useful part of the first eight\nvolumes.\n\n[FN#224] Die in Tausend und Eine Nacht noch nicht \u00fcbersetzten\nN\u00e4chte, Erz\u00e4hlungen und Anekdoten, zum erstenmal aus dem\nArabischen in das Franz\u00f6sische \u00fcbersetzt von J. von Hammer, und\naus dem Franz\u00f6sischen in das Deutsche von A. E. Zinserling,\nProfessor, Stuttgart und Tubingen, 1823. Drei Bde. 80 .\nTr\u00e9butien\u2019s, therefore, is the translation of a translation of a\ntranslation.\n\n[FN#225] Tausend und Eine Nacht Arabische Erz\u00e4hlungen. Zum\nerstenmale aus dem Urtexte vollst\u00e4ndig und treu uebersetze von\nDr. Gustav Weil. He began his work on return from Egypt in 1836\nand completed his first version of the Arabische Meisterwerk in\n1838\u201342 (3 vols. roy. oct.). I have the Zweiter Abdruck der\ndritten (2d reprint of 3d) in 4 vols. 8vo., Stuttgart, 1872. It\nhas more than a hundred woodcuts.\n\n[FN#226] My learned friend Dr. Wilhelm Storck, to whose admirable\ntranslations of Camoens I have often borne witness, notes that\nthis Vorhalle, or Porch to the first edition, a rhetorical\nintroduction addressed to the general public, is held in Germany\nto be valueless and that it was noticed only for the Bemerkung\nconcerning the offensive passages which Professor Weil had toned\ndown in his translation. In the Vorwort of the succeeding\neditions (Stuttgart) it is wholly omitted.\n\n[FN#227] The most popular are now \u201cMille ed una notte. Novelle\nArabe.\u201d Napoli, 1867, 8vo illustrated, 4 francs; and \u201cMille ed\nune notte. Novelle Arabe, versione italiana nuovamente emendata\ne corredata di note\u201d; 4 vols. in 32 (dateless) Milano, 8vo, 4\nfrancs.\n\n[FN#228] These are; (l) by M. Caussin (de Perceval), Paris, 1806,\n9 vols. 8vo. (2) Edouard Gauttier, Paris, 1822\u201324: 7 vols. 12mo;\n(3) M. Destain, Paris, 1823\u201325, 6 vols. 8vo, and (4) Baron de\nSacy, Paris. 1838 (?) 3 vols. large 8vo, illustrated (and vilely\nillustrated).\n\n[FN#229] The number of fables and anecdotes varies in the\ndifferent texts, but may be assumed to be upwards of four\nhundred, about half of which were translated by Lane.\n\n[FN#230] I have noticed these points more fully in the beginning\nof chapt. iii. \u201cThe Book of the Sword.\u201d\n\n[FN#231] A notable instance of Roman superficiality,\nincuriousness and ignorance. Every old Egyptian city had its\nidols (images of metal, stone or wood), in which the Deity became\nincarnate as in the Catholic host; besides its own symbolic\nanimal used as a Kiblah or prayer-direction (Jerusalem or\nMeccah), the visible means of fixing and concentrating the\nthoughts of the vulgar, like the crystal of the hypnotist or the\ndisk of the electro-biologist. And goddess Diana was in no way\nbetter than goddess Pasht. For the true view of idolatry see\nKoran xxxix. 4. I am deeply grateful to Mr. P. le Page Renouf\n(Soc. of Biblic. Arch\u00e6ology, April 6, 1886) for identifying the\nManibogh, Michabo or Great Hare of the American indigenes with\nOsiris Unnefer (\u201cHare God\u201d). These are the lines upon which\ninvestigation should run. And of late years there is a notable\nimprovement of tone in treating of symbolism or idolatry: the\nLingam and the Yoni are now described as \u201cmystical\nrepresentations, and perhaps the best possible impersonal\nrepresentatives of the abstract expressions paternity and\nmaternity\u201d (Prof. Monier Williams in \u201cFolk-lore Record\u201d vol. iii.\npart i. p. 118).\n\n[FN#232] See Jotham\u2019s fable of the Trees and King Bramble\n(Judges lxi. 8) and Nathan\u2019s parable of the Poor Man and his\nlittle ewe Lamb (2 Sam. ix. 1).\n\n[FN#233] Herodotus (ii. c. 134) notes that \u201c\u00c6sop the fable-writer\n(           ) was one of her (Rhodopis) fellow slaves\u201d.\nAristophanes (Vesp\u00e6, 1446) refers to his murder by the Delphians\nand his fable beginning, \u201cOnce upon a time there was a fight;\u201d\nwhile the Scholiast finds an allusion to The Serpent and the Crab\nin Pax 1084; and others in Vesp\u00e6 1401, and Aves 651.\n\n[FN#234] There are three distinct Lokmans who are carefully\nconfounded in Sale (Koran chapt. xxxi.) and in Smith\u2019s Dict. of\nBiography etc. art. \u00c6sopus. The first or eldest Lokman, entitled\nAl-Hakim (the Sage) and the hero of the Koranic chapter which\nbears his name, was son of B\u00e1\u2019\u00far\u00e1 of the Children of Azar,\nsister\u2019s son of Job or son of Job\u2019s maternal aunt; he witnessed\nDavid\u2019s miracles of mail-making and when the tribe of \u2019\u00c1d was\ndestroyed, he became King of the country. The second, also called\nthe Sage, was a slave, an Abyssinian negro, sold to the\nIsraelites during the reign of David or Solomon, synchronous with\nthe Persian Kay K\u00e1\u00fas and Kay Khusrau, also Pythagoras the Greek\n(!) His physique is alluded to in the saying, \u201cThou resemblest\nLokman (in black ugliness) but not in wisdom\u201d (Ibn Khallikan i.\n145). This negro or negroid, after a godly and edifying life,\nleft a volume of \u201cAms\u00e1l,\u201d proverbs and exempla (not fables or\napologues); and Easterns still say, \u201cOne should not pretend to\nteach Lokm\u00e1n\u201d\u2014in Persian, \u201cHikmat ba Lokman \u00e1mokhtan.\u201d Three of\nhis apothegms dwell in the public memory: \u201cThe heart and the\ntongue are the best and worst parts of the human body.\u201d \u201cI\nlearned wisdom from the blind who make sure of things by touching\nthem\u201d (as did St. Thomas); and when he ate the colocynth offered\nby his owner, \u201cI have received from thee so many a sweet that\n\u2019twould be surprising if I refused this one bitter.\u201d He was\nburied (says the T\u00e1rikh Muntakhab) at Ramlah in Jud\u00e6a, with the\nseventy Prophets stoned in one day by the Jews. The youngest\nLokman \u201cof the vultures\u201d was a prince of the tribe of Ad who\nlived 3,500 years, the age of seven vultures (Tabari). He could\ndig a well with his nails; hence the saying, \u201cStronger than\nLokman\u201d (A. P. i. 701); and he loved the arrow-game, hence, \u201cMore\ngambling than Lokman\u201d (ibid. ii. 938). \u201cMore voracious than\nLokman\u201d (ibid i. 134) alludes to his eating one camel for\nbreakfast and another for supper. His wife Bar\u00e1kish also appears\nin proverb, e.g. \u201cCamel us and camel thyself\u201d (ibid. i. 295) i.e.\ngive us camel flesh to eat, said when her son by a former husband\nbrought her a fine joint which she and her husband relished.\nAlso, \u201cBar\u00e1kish hath sinned against her kin\u201d (ibid. ii. 89). More\nof this in Chenery\u2019s Al-Hariri p. 422; but the three Lokmans are\nthere reduced to two.\n\n[FN#235] I have noticed them in vol. ii. 47\u201349. \u201cTo the Gold\n\nCoast for Gold.\u201d\n\n\n[FN#236] I can hardly accept the dictum that the Katha Sarit\nSagara, of which more presently, is the \u201cearliest representation\nof the first collection.\u201d\n\n[FN#237] The Pehlevi version of the days of King Anushirwan (A.D.\n531\u201372) became the Hum\u00e1yun-n\u00e1meh (\u201cAugust Book\u201d) turned into\nPersian for Bahram Shah the Ghaznavite: the Hitopadesa\n(\u201cFriendship-boon\u201d) of Prakrit, avowedly compiled from the\n\u201cPanchatantra,\u201d became the Hindu Panchopakhyan, the Hindostani\nAkhl\u00e1k-i-Hindi (\u201cMoralities of Ind\u201d) and in Persia and Turkey the\nAnvar-i-Suhayli (\u201cLights of Canopus\u201d). Arabic, Hebrew and Syriac\nwriters entitle their version Kalilah wa Damnah, or Kalilaj wa\nDamnaj, from the name of the two jackal-heroes, and Europe knows\nthe recueil as the Fables of Pilpay or Bidpay (Bidy\u00e1-pati, Lord\nof learning?) a learned Brahman reported to have been Premier at\nthe Court of the Indian King Dabishl\u00edm.\n\n[FN#238] Diet. Philosoph. S. V. Apocrypha.\n\n[FN#239] The older Arab writers, I repeat, do not ascribe fables\nor beast-apologues to Lokman; they record only \u201cdictes\u201d and\nproverbial sayings.\n\n[FN#240] Professor Taylor Lewis: Preface to Pilpay.\n\n[FN#241] In the Katha Sarit Sagara the beast-apologues are more\nnumerous, but they can be reduced to two great nuclei; the first\nin chapter lx. (Lib. x.) and the second in the same book chapters\nlxii-lxv. Here too they are mixed up with anecdotes and acroamata\nafter the fashion of The Nights, suggesting great antiquity for\nthis style of composition.\n\n[FN#242] Brugsch, History of Egypt, vol. i. 266 et seq. The\nfabliau is interesting in more ways than one. Anepu the elder\n(Potiphar) understands the language of cattle, an idea ever\ncropping up in Folk-lore; and Bata (Joseph), his \u201clittle\nbrother,\u201d who becomes a \u201cpanther of the South (Nubia) for rage\u201d\nat the wife\u2019s impudique proposal, takes the form of a bull\u2014\nmetamorphosis full blown. It is not, as some have called it, the\n\u201coldest book in the world;\u201d that name was given by M. Chabas to a\nMS. of Proverbs, dating from B.C. 2200. See also the \u201cStory of\nSaneha,\u201d a novel earlier than the popular date of Moses, in the\nContes Populaires of Egypt.\n\n[FN#243] The fox and the jackal are confounded by the Arabic\ndialects not by the Persian, whose \u201cRub\u00e1h\u201d can never be mistaken\nfor \u201cShagh\u00e1l.\u201d \u201cSa\u2019lab\u201d among the Semites is locally applied to\neither beast and we can distinguish the two only by the fox being\nsolitary and rapacious, and the jackal gregarious and a\ncarrion-eater. In all Hindu tales the jackal seems to be an\nawkward substitute for the Grecian and classical fox, the Giddar\nor Kol\u00e1 (Cants aureus) being by no means sly and wily as the\nLomri (Vulpes vulgaris). This is remarked by Weber (Indische\nStudien) and Prof. Benfey\u2019s retort about \u201cKing Nobel\u201d the lion is\nby no means to the point. See Katha Sarit Sagara, ii. 28.\n\nI may add that in Northern Africa jackal\u2019s gall, like jackal\u2019s\ngrape (Solanum nigrum = black nightshade), ass\u2019s milk and melted\ncamel-hump, is used aphrodisiacally as an unguent by both sexes.\nSee. p. 239, etc., of Le Jardin parfum\u00e9 du Cheikh Nefzaoui, of\nwhom more presently.\n\n[FN#244] Rambler, No. lxvii.\n\n[FN#245] Some years ago I was asked by my old landlady if ever in\nthe course of my travels I had come across Captain Gulliver.\n\n[FN#246] In \u201cThe Adventurer\u201d quoted by Mr. Heron, \u201cTranslator\u2019s\n\nPreface to the Arabian Tales of Chaves and Cazotte.\u201d\n\n\n[FN#247] \u201cLife in a Levantine Family\u201d chapt. xi. Since the able\nauthor found his \u201cfamily\u201d firmly believing in The Nights, much\nhas been changed in Alexandria; but the faith in Jinn and Ifrit,\nghost and vampire is lively as ever.\n\n[FN#248] The name dates from the second century A. H. or before\n\nA. D. 815.\n\n\n[FN#249] Dabistan i. 231 etc.\n\n[FN#250] Because Si = thirty and Murgh = bird. In McClenachan\u2019s\nAddendum to Mackay\u2019s Encyclop\u00e6edia of Freemasonry we find the\nfollowing definition: \u201cSimorgh. A monstrous griffin, guardian of\nthe Persian mysteries.\u201d\n\n[FN#251] For a poor and inadequate description of the festivals\ncommemorating this \u201cArchitect of the Gods\u201d see vol. iii. 177,\n\u201cView of the History etc. of the Hindus\u201d by the learned Dr. Ward,\nwho could see in them only the \u201clow and sordid nature of\nidolatry.\u201d But we can hardly expect better things from a\nmissionary in 1822, when no one took the trouble to understand\nwhat \u201cidolatry\u201d means.\n\n[FN#252] Rawlinson (ii. 491) on Herod. iii. c. 102. Nearchus saw\nthe skins of these formic\u00e6 Indic\u00e6, by some rationalists explained\nas \u201cjackals,\u201d whose stature corresponds with the text, and by\nothers as \u201cpengolens\u201d or ant-eaters (manis pentedactyla). The\nlearned Sanskritist, H. H. Wilson, quotes the name Pippilika =\nant-gold, given by the people of Little Thibet to the precious\ndust thrown up in the emmet heaps.\n\n[FN#253] A writer in the Edinburgh Review (July, \u201986), of whom\nmore presently, suggests that The Nights assumed essentially\ntheir present shape during the general revival of letters, arts\nand requirements which accompanied the Kurdish and Tartar\nirruptions into the Nile Valley, a golden age which embraced the\nwhole of the thirteenth, fourteenth and fifteenth centuries and\nended with the Ottoman Conquest in A. D. 1527.\n\n[FN#254] Let us humbly hope not again to hear of the golden prime\nof\n\n          \u201cThe good (fellow?) Haroun Alrasch\u2019id,\u201d\n\na mispronunciation which suggests only a rasher of bacon. Why\nwill not poets mind their quantities, in lieu of stultifying\ntheir lines by childish ignorance? What can be more painful than\nByron\u2019s\n\n          \u201cThey laid his dust in Ar\u2019qua (for Arqua) where he\ndied?\u201d\n\n[FN#255] See De Sacy\u2019s Chrestomathie Arabe (Paris, 1826), vol. i.\n\n[FN#256] See Le Jardin Parfum\u00e9 du Cheikh Nefzaoui Manuel\nd\u2019Erotologie Arabe Traduction revue et corrig\u00e9e Edition priv\u00e9e,\nimprim\u00e9 \u00e0 deux cent.-vingt exemplaires, par Isidore Liseux et ses\nAmis, Paris, 1866. The editor has forgotten to note that the\ncelebrated Sidi Mohammed copied some of the tales from The Nights\nand borrowed others (I am assured by a friend) from Tunisian MSS.\nof the same work. The book has not been fairly edited: the notes\nabound in mistakes, the volume lacks an index, &c., &c. Since\nthis was written the Jardin Parfum\u00e9 has been twice translated\ninto English as \u201cThe Perfumed Garden of the Cheikh Nefzaoui, a\nManual of Arabian Erotology (sixteenth century). Revised and\ncorrected translation, Cosmopoli: mdccclxxxvi.: for the Kama\nShastra Society of London and Benares and for private circulation\nonly.\u201d A rival version will be brought out by a bookseller whose\nCommittee, as he calls it, appears to be the model of literary\npirates, robbing the author as boldly and as openly as if they\npicked his pocket before his face.\n\n[FN#257] Translated by a well-known Turkish scholar, Mr. E. J. W.\n\nGibb (Glasgow, Wilson and McCormick, 1884).\n\n\n[FN#258] D\u2019Herbelot (s. v. \u201cAsmai\u201d): I am reproached by a dabbler\nin Orientalism for using this admirable writer who shows more\nknowledge in one page than my critic does in a whole volume.\n\n[FN#259] For specimens see Al-Siyuti, pp. 301 and 304, and the\n\nShaykh al Nafzawi, pp. 134\u201335\n\n\n[FN#260] The word \u201cnakh\u201d (to make a camel kneel) is explained in\nvol. ii. 139.\n\n[FN#261] The present of the famous horologium-clepsydra-cuckoo\nclock, the dog Becerillo and the elephant Abu Lubabah sent by\nHarun to Charlemagne is not mentioned by Eastern authorities and\nconsequently no reference to it will be found in my late friend\nProfessor Palmer\u2019s little volume \u201cHaroun Alraschid,\u201d London,\nMarcus Ward, 1881. We have allusions to many presents, the clock\nand elephant, tent and linen hangings, silken dresses, perfumes,\nand candelabra of auricalch brought by the Legati (Abdalla\nGeorgius Abba et Felix) of Aaron Amiralmumminim Regis Persarum\nwho entered the Port of Pisa (A. D. 801) in (vol. v. 178) Recueil\ndes Histor. des Gaules et de la France, etc., par Dom Martin\nBouquet, Paris, mdccxliv. The author also quotes the lines:\u2014\n\n          Persarum Princeps illi devinctus amore\n\n               Pr\u00e6cipuo fuerat, nomen habens Aaron.\n\n          Gratia cui Caroli pr\u00e6 cunctis Regibus atque\n\n               Illis Principibus tempora cara funit.\n\n\n[FN#262] Many have remarked that the actual date of the decease\nis unknown.\n\n[FN#263] See Al-Siyuti (p. 305) and Dr. Jonathan Scott\u2019s \u201cTales,\n\nAnecdotes, and Letters,\u201d (p. 296).\n\n\n[FN#264] I have given (vol. i. 188) the vulgar derivation of the\nname; and D\u2019Herbelot (s. v. Barmakian) quotes some Persian lines\nalluding to the \u201csupping up.\u201d Al-Mas\u2019udi\u2019s account of the\nfamily\u2019s early history is unfortunately lost. This Kh\u00e1lid\nsucceeded Abu Sal\u00e1mah, first entitled Wazir under Al-Saffah (Ibn\nKhallikan i. 468).\n\n[FN#265] For his poetry see Ibn Khallikan iv. 103.\n\n[FN#266] Their flatterers compared them with the four elements.\n\n[FN#267] Al-Mas\u2019udi, chapt. cxii.\n\n[FN#268] Ibn Khallikan (i. 310) says the eunuch Abu H\u00e1shim\nMasr\u00far, the Sworder of Vengeance, who is so pleasantly associated\nwith Ja\u2019afar in many nightly disguises; but the Eunuch survived\nthe Caliph. Fakhr al-Din (p. 27) adds that Masrur was an enemy of\nJa\u2019afar; and gives further details concerning the execution.\n\n[FN#269] Bresl. Edit., Night dlxvii. vol. vii. pp. 258\u2013260;\ntranslated in the Mr. Payne\u2019s \u201cTales from the Arabic,\u201d vol. i.\n189 and headed \u201cAl-Rashid and the Barmecides.\u201d It is far less\nlively and dramatic than the account of the same event given by\nAl-Mas\u2019udi, chapt. cxii., by Ibn Khallikan and by Fakhr al-Din.\n\n[FN#270] Al-Mas\u2019udi, chapt. cxi.\n\n[FN#271] See Dr. Jonathan Scott\u2019s extracts from Major Ouseley\u2019s\n\n\u201cTarikh-i-Barmaki.\u201d\n\n\n[FN#272] Al-Mas\u2019udi, chapt. cxii. For the liberties Ja\u2019afar took\nsee Ibn Khallikan, i. 303.\n\n[FN#273] Ibid. chapt. xxiv. In vol. ii. 29 of The Nights, I find\nsigns of Ja\u2019afar\u2019s suspected heresy. For Al-Rashid\u2019s hatred of\nthe Zindiks see Al-Siyuti, pp. 292, 301; and as regards the\nreligious troubles ibid. p. 362 and passim.\n\n[FN#274] Biogr. Dict. i. 309.\n\n[FN#275] This accomplished princess had a practice that suggests\nthe Dame aux Cam\u00e9lias.\n\n[FN#276] i.e. Perdition to your fathers, Allah\u2019s curse on your\nancestors.\n\n[FN#277] See vol. iv. 159, \u201cJa\u2019afar and the Bean-seller;\u201d where\nthe great Wazir is said to have been \u201ccrucified;\u201d and vol. iv.\npp. 179, 181. Also Roebuck\u2019s Persian Proverbs, i. 2, 346, \u201cThis\nalso is through the munificence of the Barmecides.\u201d\n\n[FN#278] I especially allude to my friend Mr. Payne\u2019s admirably\nwritten account of it in his concluding Essay (vol. ix.). From\nhis views of the Great Caliph and the Lady Zubaydah I must differ\nin every point except the destruction of the Barmecides.\n\n[FN#279] Bresl. Edit., vol. vii. 261\u201362.\n\n[FN#280] Mr. Grattan Geary, in a work previously noticed, informs\nus (i. 212) \u201cThe Sitt al-Zobeide, or the Lady Zobeide, was so\nnamed from the great Zobeide tribe of Arabs occupying the country\nEast and West of the Euphrates near the Hindi\u2019ah Canal; she was\nthe daughter of a powerful Sheik of that Tribe.\u201d Can this explain\nthe \u201cK\u00e1sim\u201d?\n\n[FN#281] Vol. viii. 296.\n\n[FN#282] Burckhardt, \u201cTravels in Arabia\u201d vol. i. 185.\n\n[FN#283] The reverse has been remarked by more than one writer;\nand contemporary French opinion seems to be that Victor Hugo\u2019s\ninfluence on French prose, was on the whole, not beneficial.\n\n[FN#284] Mr. W. S. Clouston, the \u201cStoriologist,\u201d who is preparing\na work to be entitled \u201cPopular Tales and Fictions; their\nMigrations and Transformations,\u201d informs me the first to adapt\nthis witty anecdote was Jacques de Vitry, the crusading bishop of\nAccon (Acre) who died at Rome in 1240, after setting the example\nof \u201cExempla\u201d or instances in his sermons. He had probably heard\nit in Syria, and he changed the day-dreamers into a Milkmaid and\nher Milk-pail to suit his \u201cflock.\u201d It then appears as an\n\u201cExemplum\u201d in the Liber de Donis or de Septem Donis (or De Dono\nTimoris from Fear the first gift) of Stephanus de Borbone, the\nDominican, ob. Lyons, 1261: it treated of the gifts of the Holy\nSpirit (Isaiah xi. 2 and 3), Timor, Pietas, Scientia, Fortitudo,\nConsilium, Intellectus et Sapientia; and was plentifully\ngarnished with narratives for the use of preachers.\n\n[FN#285] The Asiatic Journal and Monthly Register (new series,\nvol. xxx. Sept.-Dec. 1830, London, Allens, 1839); p. 69 Review of\nthe Arabian Nights, the Mac. Edit. vol. i., and H. Torrens.\n\n[FN#286] As a household edition of the \u201cArabian Nights\u201d is now\nbeing prepared, the curious reader will have an opportunity of\nverifying this statement.\n\n[FN#287] It has been pointed out to me that in vol. ii. p. 285,\nline 18 \u201cZahr Shah\u201d is a mistake for Sulayman Shah.\n\n[FN#288] I have lately found these lovers at Schloss Sternstein\n\nnear Cilli in Styria, the property of my excellent colleague, Mr.\n\nConsul Faber, dating from A. D. 1300 when Jobst of Reichenegg and\n\nAgnes of Sternstein were aided and abetted by a Capuchin of\n\nSeikkloster.\n\n\n[FN#289] In page 226 Dr. Steingass sensibly proposes altering the\nlast hemistich (lines 11\u201312) to\n\n          At one time showing the Moon and Sun.\n\n[FN#290] Omitted by Lane for some reason unaccountable as usual.\n\nA correspondent sends me his version of the lines which occur in\n\nThe Nights (vol. v. 106 and 107):\u2014\n\n\n       Behold the Pyramids and hear them teach\n\n            What they can tell of Future and of Past:\n\n       They would declare, had they the gift of speech,\n\n            The deeds that Time hath wrought from first to last\n\n                         *   *   *   *\n\n       My friends, and is there aught beneath the sky\n\n            Can with th\u2019 Egyptian Pyramids compare?\n\n       In fear of them strong Time hath passed by\n\n            And everything dreads Time in earth and air.\n\n\n[FN#291] A rhyming Romance by Henry of Waldeck (flor. A. D. 1160)\nwith a Latin poem on the same subject by Odo and a prose version\nstill popular in Germany. (Lane\u2019s Nights iii. 81; and Weber\u2019s\n\u201cNorthern Romances.\u201d)\n\n[FN#292] e.g. \u2019Aj\u00e1ib al-Hind (= Marvels of Ind) ninth century,\ntranslated by J. Marcel Devic, Paris, 1878; and about the same\ndate the Two Mohammedan Travellers, translated by Renaudot. In\nthe eleventh century we have the famous Sayyid al-ldrisi, in the\nthirteenth the \u2019Aj\u00e1ib al-Makhl\u00fakat of Al-Kazwini and in the\nfourteenth the Khar\u00eddat al-Aj\u00e1ib of Ibn Al-Wardi. Lane (in loco)\ntraces most of Sindbad to the two latter sources.\n\n[FN#293] So Hector France proposed to name his admirably\nrealistic volume \u201cSous le Burnous\u201d (Paris, Charpentier, 1886).\n\n[FN#294] I mean in European literature, not in Arabic where it is\na lieu commun. See three several forms of it in one page (505) of\nIbn Kallikan, vol. iii.\n\n[FN#295] My attention has been called to the resemblance between\nthe half-lie and Job (i. 13\u2013 19).\n\n[FN#296] Boccaccio (ob. Dec. 2, 1375), may easily have heard of\nThe Thousand Nights and a Night or of its archetype the Haz\u00e1r\nAfs\u00e1nah. He was followed by the Piacevoli Notti of Giovan\nFrancisco Straparola (A. D. 1550), translated into almost all\nEuropean languages but English: the original Italian is now rare.\nThen came the Heptameron ou Histoire des amans fortunez of\nMarguerite d\u2019Angoul\u00eame, Reyne de Navarre and only sister of\nFrancis I. She died in 1549 before the days were finished: in\n1558 Pierre Boaistuan published the Histoire des amans fortunez\nand in 1559 Claude Guiget the \u201cHeptameron.\u201d Next is the Hexameron\nof A. de Torquemada, Rouen, 1610; and, lastly, the Pentamerone or\nEl Cunto de li Cunte of Giambattista Basile (Naples 1637), known\nby the meagre abstract of J. E. Taylor and the caricatures of\nGeorge Cruikshank (London 1847\u201350). I propose to translate this\nPentamerone direct from the Neapolitan and have already finished\nhalf the work.\n\n[FN#297] Translated and well annotated by Prof. Tawney, who,\nhowever, affects asterisks and has considerably bowdlerised\nsundry of the tales, e.g. the Monkey who picked out the Wedge\n(vol. ii. 28). This tale, by the by, is found in the Khirad Afroz\n(i. 128) and in the Anwar-i-Suhayli (chapt. i.) and gave rise to\nthe Persian proverb, \u201cWhat has a monkey to do with carpentering?\u201d\nIt is curious to compare the Hindu with the Arabic work whose\nresemblances are as remarkable as their differences, while even\nmore notable is their correspondence in impressioning the reader.\nThe Thaumaturgy of both is the same: the Indian is profuse in\ndemonology and witchcraft; in transformation and restoration; in\nmonsters as wind-men, fire-men and water-men, in air-going\nelephants and flying horses (i. 541\u201343); in the wishing cow,\ndivine goats and laughing fishes (i. 24); and in the speciosa\nmiracula of magic weapons. He delights in fearful battles (i.\n400) fought with the same weapons as the Moslem and rewards his\nheroes with a \u201cturband of honour\u201d (i. 266) in lieu of a robe.\nThere is a quaint family likeness arising from similar stages and\nstates of society: the city is adorned for gladness, men carry\nmoney in a robe-corner and exclaim \u201cHa! good!\u201d (for \u201cGood, by\nAllah!\u201d), lovers die with exemplary facility, the \u201csoft-sided\u201d\nladies drink spirits (i. 61) and princesses get drunk (i. 476);\nwhilst the Eunuch, the Hetaira and the bawd (Kuttini) play the\nsame preponderating parts as in The Nights. Our Brahman is strong\nin love-making; he complains of the pains of separation in this\nphenomenal universe; he revels in youth, \u201ctwin-brother to mirth,\u201d\nand beauty which has illuminating powers; he foully reviles old\nage and he alternately praises and abuses the sex, concerning\nwhich more presently. He delights in truisms, the fashion of\ncontemporary Europe (see Palmerin of England chapt. vii), such as\n\u201cIt is the fashion of the heart to receive pleasure from those\nthings which ought to give it,\u201d etc. etc. What is there the wise\ncannot understand? and so forth. He is liberal in trite\nreflections and frigid conceits (i. 19, 55, 97, 103, 107, in fact\neverywhere); and his puns run through whole lines; this in fine\nSanskrit style is inevitable. Yet some of his expressions are\nadmirably terse and telling, e.g. Ascending the swing of Doubt:\nBound together (lovers) by the leash of gazing: Two babes looking\nlike Misery and Poverty: Old Age seized me by the chin: (A lake)\nfirst assay of the Creator\u2019s skill: (A vow) difficult as standing\non a sword-edge: My vital spirits boiled with the fire of woe:\nTransparent as a good man\u2019s heart: There was a certain convent\nfull of fools: Dazed with scripture-reading: The stones could not\nhelp laughing at him: The Moon kissed the laughing forehead of\nthe East: She was like a wave of the Sea of Love\u2019s insolence (ii.\n127), a wave of the Sea of Beauty tossed up by the breeze of\nYouth: The King played dice, he loved slave-girls, he told lies,\nhe sat up o\u2019 nights, he waxed wroth without reason, he took\nwealth wrongously, he despised the good and honoured the bad (i.\n562); with many choice bits of the same kind. Like the Arab the\nIndian is profuse in personification; but the doctrine of\npre-existence, of incarnation and emanation and an excessive\nspiritualism ever aiming at the infinite, makes his imagery run\nmad. Thus we have Immoral Conduct embodied; the God of Death;\nScience; the Svarga-heaven; Evening; Untimeliness, and the\nEarth-bride, while the Ace and Deuce of dice are turned into a\nbrace of Demons. There is also that grotesqueness which the\nFrench detect even in Shakespeare, e.g. She drank in his\nambrosial form with thirsty eyes like partridges (i. 476) and it\noften results from the comparison of incompatibles, e.g. a row\nof birds likened to a garden of nymphs; and from forced\nallegories, the favourite figure of contemporary Europe. Again,\nthe rhetorical Hindu style differs greatly from the sobriety,\ndirectness and simplicity of the Arab, whose motto is Brevity\ncombined with precision, except where the latter falls into \u201cfine\nwriting.\u201d And, finally, there is a something in the atmosphere of\nthese Tales which is unfamiliar to the West and which makes them,\nas more than one has remarked to me, very hard reading.\n\n[FN#298] The Introduction (i. 1\u20135) leads to the Curse of\nPushpadanta and M\u00e1lyav\u00e1n who live on Earth as Varar\u00fachi and\nGun\u00e1dhya and this runs through lib. i. Lib. ii. begins with the\nStory of Ud\u00e1yana to whom we must be truly grateful as our only\nguide: he and his son Narav\u00e1hanadatta fill up the rest and end\nwith lib. xviii. Thus the want of the clew or plot compels a\ndivision into books, which begin for instance with \u201cWe worship\nthe elephantine proboscis of Ganesha\u201d (lib. x. i.) a reverend and\nawful object to a Hindu but to Englishmen mainly suggesting the\n\u201cZoo.\u201d The \u201cBismillah\u201d of The Nights is much more satisfactory.\n\n[FN#299] See pp. 5\u20136 Avertissement des \u00c9diteurs, Le Cabinet des\nF\u00e9es, vol. xxxviii: Geneva 1788. Galland\u2019s Edit. of mdccxxvi ends\nwith Night ccxxxiv and the English translations with ccxxxvi and\ncxcvii. See retro p. 82.\n\n[FN#300] There is a shade of difference in the words; the former\nis also used for Reciters of Traditions\u2014a serious subject. But\nin the case of Hamm\u00e1d surnamed Al-R\u00e1wiyah (the Rhapsode) attached\nto the Court of Al-Walid, it means simply a conteur. So the\nGreeks had Homerist\u00e6 = reciters of Homer, as opposed to the\nHomerid\u00e6 or School of Homer.\n\n[FN#302] Vol. i, Preface p. v. He notes that Mr. Dallaway\ndescribes the same scene at Constantinople where the Story-teller\nwas used, like the modern \u201cOrgans of Government\u201d in newspaper\nshape, for \u201creconciling the people to any recent measure of the\nSultan and Vizier.\u201d There are women R\u00e1wiyahs for the Harems and\nsome have become famous like the Mother of Hasan al-Basri (Ibn\nKhall. i, 370).\n\n[FN#302] Hence the Persian proverb, \u201cB\u00e1ki-e-dast\u00e1n fard\u00e1 = the\nrest of the tale to-morrow,\u201d said to askers of silly questions.\n\n[FN#303] The scene is excellently described in, \u201cMorocco: Its\nPeople and Places,\u201d by Edmondo de Amicis (London: Cassell, 1882),\na most refreshing volume after the enforced platitudes and\ncommonplaces of English travellers.\n\n[FN#304] It began, however, in Persia, where the celebrated\nDarwaysh Mukhlis, Chief Sofi of Isfahan in the xviith century,\ntranslated into Persian tales certain Hindu plays of which a MS.\nentitled Alfaraga Badal-Schidda (Al-faraj ba\u2019d al-shiddah = Joy\nafter annoy) exists in the Biblioth\u00e8que Nationale, Paris. But to\ngive an original air to his work, he entitled it \u201cHaz\u00e1r o yek\nRuz\u201d = Thousand and One Days, and in 1675 he allowed his friend\nPetis de la Croix, who happened to be at Isfahan, to copy it. Le\nSage (of Gil Blas) is said to have converted many of the tales of\nMukhlis into comic operas, which were performed at the Th\u00e9\u00e2tre\nItalien. I still hope to see The Nights at the Lyceum.\n\n[FN#305] This author, however, when hazarding a change of style\nwhich is, I think, regretable, has shown abundant art by filling\nup the frequent deficiencies of the text after the fashion of\nBaron McGuckin de Slane in Ibn Khallikan. As regards the tout\nensemble of his work, a noble piece of English, my opinion will\never be that expressed in my Foreword. A carping critic has\nremarked that the translator, \u201cas may be seen in every page, is\nno Arabic scholar.\u201d If I be a judge, the reverse is the case: the\nbrilliant and beautiful version thus traduced is almost entirely\nfree from the blemishes and carelessness which disfigure Lane\u2019s,\nand thus it is far more faithful to the original. But it is no\nsecret that on the staff of that journal the translator of Villon\nhas sundry enemies, vrais diables enjuppon\u00e9s, who take every\nopportunity of girding at him because he does not belong to the\nclique and because he does good work when theirs is mostly sham.\nThe sole fault I find with Mr. Payne is that his severe grace of\nstyle treats an unclassical work as a classic, when the romantic\nand irregular would have been a more appropriate garb. But this\nis a mere matter of private judgment.\n\n[FN#306] Here I offer a few, but very few, instances from the\nBreslau text, which is the greatest sinner in this respect. Mas.\nfor fem., vol. i. p. 9, and three times in seven pages, Ahn\u00e1 and\nnahn\u00e1 for nahn\u00fa (iv. 370, 372); An\u00e1 ba-ashtar\u00ed = I will buy (iii.\n109): and An\u00e1 \u2019\u00c1m\u00edl = I will do (v. 367). Alayk\u00ed for Alayki (i.\n18), Ant\u00ed for Anti (iii. 66) and generally long \u00ed for short .\n\u2019Amm\u00e1l (from \u2019amala = he did) tahlam = certainly thou dreamest,\nand \u2019Amm\u00e1l\u00edn yaakul\u00fa = they were about to eat (ix. 315): Ayw\u00e1 for\nAy wa\u2019ll\u00e1h\u00ed = yes, by Allah (passim). Bit\u00e1\u2019 = belonging to, e.g.\nS\u00e1ra bit\u00e1\u2019k = it is become thine (ix. 352) and Mat\u00e1\u2019 with the\nsame sense (iii. 80). D\u00e1 \u2019l-khurj = this saddle-bag (ix. 336) and\nD\u00ed (for hazah) = this woman (iii. 79) or this time (ii. 162).\nFayn as r\u00e1ha fayn = whither is he gone? (iv. 323). Kam\u00e1 badri =\nhe rose early (ix. 318): Kam\u00e1n = also, a word known to every\nEuropean (ii. 43): Katt = never (ii. 172): Kaw\u00e1m (pronounced\n\u2019aw\u00e1m) = fast, at once (iv. 385) and Rih \u00e1sif kaw\u00ed (pron. \u2019aw\u00ed) =\na wind, strong very. Laysh, e.g. bi tasaln\u00ed laysh (ix. 324) = why\ndo you ask me? a favourite form for li ayya shayyin: so M\u00e1fish =\nm\u00e1 fihi shayyun (there is no thing) in which Herr Landberg (p.\n425) makes \u201cSha, le pr\u00e9sent de pouvoir.\u201d Min ajali = for my sake;\nand Li ajal al-taud\u00ed\u2019a = for the sake of taking leave (Mac. Edit.\ni. 384). Rij\u00e1l nautiyah = men sailors when the latter word would\nsuffice: Shuwayh (dim. of shayy) = a small thing, a little (iv.\n309) like Moyyah (dim. of M\u00e1) a little water: Wadd\u00fan\u00ed = they\ncarried me (ii. 172) and lastly the abominable W\u00e1hid ghar\u00edb = one\n(for a) stranger. These few must suffice: the tale of Judar and\nhis brethren, which in style is mostly Egyptian, will supply a\nnumber of others. It must not, however, be supposed, as many have\ndone, that vulgar and colloquial Arabic is of modern date: we\nfind it in the first century of Al-Islam, as is proved by the\ntale of Al-Hajj\u00e1j and Al-Shabi (Ibn Khallikan, ii. 6). The former\nasked \u201cKam ataa-k?\u201d (= how much is thy pay?) to which the latter\nanswered, \u201cAlfayn!\u201d (= two thousand!). \u201cTut,\u201d cried the Governor,\n\u201cKam atau-ka?\u201d to which the poet replied as correctly and\nclassically, \u201cAlf\u00e1ni.\u201d\n\n[FN#307] In Russian folk-songs a young girl is often compared\nwith this tree e.g.\u2014\n\n          Ivooshka, ivooshka zelonaia moia!\n\n          (O Willow, O green Willow mine!)\n\n\n[FN#308] So in Hector France (\u201cLa vache enrag\u00e9e\u201d) \u201cLe sourcil en\naccent circonflexe et l\u2019oeil en point d\u2019interrogation.\u201d\n\n[FN#309] In Persian \u201c\u00c1b-i-r\u00fa\u201d in India pronounced \u00c1br\u00fa.\n\n[FN#310] For further praises of his poetry and eloquence see the\nextracts from Fakhr al-Din of Rayy (an annalist of the xivth\ncentury A.D.) in De Sacy\u2019s Chrestomathie Arabe, vol. i.\n\n[FN#311] After this had been written I received \u201cBabylonian, das\nreichste Land in der Vorzeit und das lohnendste Kolonisationsfeld\nf\u00fcr die Gegenwart,\u201d by my learned friend Dr. Aloys Sprenger,\nHeidelberg, 1886.\n\n[FN#312] The first school for Arabic literature was opened by Ibn\n\nAbbas, who lectured to multitudes in a valley near Meccah; this\n\nrude beginning was followed by public teaching in the great\n\nMosque of Damascus. For the rise of the \u201cMadrasah,\u201d Academy or\n\nCollege\u2019 see Introduct. to Ibn Khallikan pp. xxvii-xxxii.\n\n\n[FN#313] When Ibn Abb\u00e1d the S\u00e1hib (Wazir) was invited to visit\none of the Samanides, he refused, one reason being that he would\nrequire 400 camels to carry only his books.\n\n[FN#314] This \u201cSalmagondis\u201d by Francois Beroalde de Verville was\nafterwards worked by Tabarin, the pseudo-Bruscambille d\u2019Aubign\u00e9\nand Sorel.\n\n[FN#315] I prefer this derivation to Strutt\u2019s adopted by the\npopular, \u201cmumm is said to be derived from the Danish word mumme,\nor momme in Dutch (Germ. = larva), and signifies disguise in a\nmask, hence a mummer.\u201d In the Promptorium Parvulorum we have\n\u201cMummynge, mussacio, vel mussatus\u201d: it was a pantomime in dumb\nshow, e.g. \u201cI mumme in a mummynge;\u201d \u201cLet us go mumme (mummer) to\nnyghte in women\u2019s apparayle.\u201d \u201cMask\u201d and \u201cMascarade,\u201d for\npersona, larva or vizard, also derive, I have noticed, from an\nArabic word\u2014Maskharah.\n\n[FN#316] The Pre-Adamite doctrine has been preached with but\nscant success in Christendom. Peyrere, a French Calvinist,\npublished (A.D. 1655) his \u201cPraadamit\u00e6, sive exercitatio supra\nversibus 12, 13, 14, cap. v. Epist. Paul. ad Romanos,\u201d contending\nthat Adam was called the first man because with him the law\nbegan. It brewed a storm of wrath and the author was fortunate to\nescape with only imprisonment.\n\n[FN#317] According to Socrates the verdict was followed by a free\nfight of the Bishop-voters over the word \u201cconsubstantiality.\u201d\n\n[FN#318] Servetus burnt (in A.D. 1553 for publishing his Arian\ntractate) by Calvin, whom half-educated Roman Catholics in\nEngland firmly believe to have been a pederast. This arose I\nsuppose, from his meddling with Rabelais who, in return for the\ngood joke Rabie l\u00e6sus, presented a better anagram, \u201cJan (a pimp\nor cuckold) Cul\u201d (Calvinus).\n\n[FN#319] There is no more immoral work than the \u201cOld Testament.\u201d\nIts deity is an ancient Hebrew of the worst type, who condones,\npermits or commands every sin in the Decalogue to a Jewish\npatriarch, qu\u00e2 patriarch. He orders Abraham to murder his son and\nallows Jacob to swindle his brother; Moses to slaughter an\nEgyptian and the Jews to plunder and spoil a whole people, after\ninflicting upon them a series of plagues which would be the\nheight of atrocity if the tale were true. The nations of Canaan\nare then extirpated. Ehud, for treacherously disembowelling King\nEglon, is made judge over Israel. Jael is blessed above women\n(Joshua v. 24) for vilely murdering a sleeping guest; the horrid\ndeeds of Judith and Esther are made examples to mankind; and\nDavid, after an adultery and a homicide which deserved\nignominious death, is suffered to massacre a host of his enemies,\ncutting some in two with saws and axes and putting others into\nbrick-kilns. For obscenity and impurity we have the tales of Onan\nand Tamar, Lot and his daughters, Amnon and his fair sister (2\nSam. xiii.), Absalom and his father\u2019s concubines, the \u201cwife of\nwhoredoms\u201d of Hosea and, capping all, the Song of Solomon. For\nthe horrors forbidden to the Jews who, therefore, must have\npracticed them, see Levit. viii. 24, xi. 5, xvii. 7, xviii. 7, 9,\n10, 12, 15, 17, 21, 23, and xx. 3. For mere filth what can be\nfouler than 1st Kings xviii. 27; Tobias ii. 11; Esther xiv. 2,\nEccl. xxii. 2; Isaiah xxxvi. 12, Jeremiah iv. 5, and (Ezekiel iv.\n12\u201315), where the Lord changes human ordure into \u201cCow-chips!\u201d Ce\nqui excuse Dieu, said Henri Beyle, c\u2019est qu\u2019il n\u2019existe pas,\u2014I\nadd, as man has made him.\n\n[FN#320] It was the same in England before the \u201cReformation,\u201d and\nin France where, during our days, a returned priesthood collected\nin a few years \u201cPeter-pence\u201d to the tune of five hundred millions\nof francs. And these men wonder at being turned out!\n\n[FN#321] Deutsch on the Talmud: Quarterly Review, 1867.\n\n[FN#322] Evidently. Its cosmogony is a myth read literally: its\nhistory is, for the most part, a highly immoral distortion, and\nits ethics are those of the Talmudic Hebrews. It has done good\nwork in its time; but now it shows only decay and decrepitude in\nthe place of vigour and progress. It is dying hard, but it is\ndying of the slow poison of science.\n\n[FN#323] These Hebrew Stoics would justly charge the Founder of\nChristianity with preaching a more popular and practical\ndoctrine, but a degradation from their own far higher and more\nideal standard.\n\n[FN#324] Dr. Theodore Christlieb (\u201cModern Doubt and Christian\nBelief,\u201d Edinburgh: Clark 1874) can even now write:\u2014\u201cSo then the\n\u2019full age\u2019 to which humanity is at present supposed to have\nattained, consists in man\u2019s doing good purely for goodness sake!\nWho sees not the hollowness of this bombastic talk. That man has\nyet to be born whose practice will be regulated by this insipid\ntheory (dieser grauen theorie). What is the idea of goodness per\nse? * * * The abstract idea of goodness is not an effectual\nmotive for well-doing\u201d (p. 104). My only comment is c\u2019est\nignolile! His Reverence acts the part of Satan in Holy Writ,\n\u201cDoes Job serve God for naught?\u201d Compare this selfish,\nirreligious, and immoral view with Philo Jud\u00e6us (On the Allegory\nof the Sacred Laws, cap. lviii.), to measure the extent of the\nfall from Pharisaism to Christianity. And the latter is still\ninfected with the \u201cbribe-and-threat doctrine:\u201d I once immensely\nscandalised a Consular Chaplain by quoting the noble belief of\nthe ancients, and it was some days before he could recover mental\nequanimity. The degradation is now inbred.\n\n[FN#325] Of the doctrine of the Fall the heretic Marcion wrote:\n\u201cThe Deity must either be deficient in goodness if he willed, in\nprescience if he did not foresee, or in power if he did not\nprevent it.\u201d\n\n[FN#326] In his charming book, \u201cIndia Revisited.\u201d\n\n[FN#327] This is the answer to those who contend with much truth\nthat the moderns are by no means superior to the ancients of\nEurope: they look at the results of only 3000 years instead of\n30,000 or 300,000.\n\n[FN#328] As a maxim the saying is attributed to the Duc de L\u00e9vis,\nbut it is much older.\n\n[FN#329] There are a few, but only a few, frightful exceptions to\nthis rule, especially in the case of Kh\u00e1lid bin Wal\u00edd, the Sword\nof Allah, and his ferocious friend, Dar\u00e1r ibn al-Azwar. But their\ncruel excesses were loudly blamed by the Moslems, and Caliph Omar\nonly obeyed the popular voice in superseding the fierce and\nfurious Khalid by the mild and merciful Ab\u00fa Obaydah.\n\n[FN#330] This too when St. Paul sends the Christian slave\n\nOnesimus back to his unbelieving (?) master, Philemon; which in\n\nAl-Islam would have created a scandal.\n\n\n[FN#331] This too when the Founder of Christianity talks of\n\u201cEating and drinking at his table!\u201d (Luke xxn. 29.) My notes have\noften touched upon this inveterate prejudice the result, like the\nsoul-less woman of Al-Islam, of ad captandum, pious fraud. \u201cNo\nsoul knoweth what joy of the eyes is reserved for the good in\nrecompense for their works\u201d (Koran xxxn. 17) is surely as\n\u201cspiritual\u201d as St. Paul (I Cor. ii., 9). Some lies, however are\nvery long-lived, especially those begotten by self interest.\n\n[FN#332] I have elsewhere noted its strict conservatism which,\nhowever, it shares with all Eastern faiths in the East. But\nprogress, not quietism, is the principle which governs humanity\nand it is favoured by events of most different nature. In Egypt\nthe rule of Mohammed Ali the Great and in Syria the Massacre of\nDamascus (1860) have greatly modified the constitution of Al-Islam\n throughout the nearer East.\n\n[FN#333] Chapt. viii. \u201cNarrative of a Year\u2019s Journey through\n\nCentral and Eastern Arabia;\u201d London, Macmillan, 1865.\n\n\n[FN#334] The Soc. Jesu has, I believe, a traditional conviction\nthat converts of Israelitic blood bring only misfortune to the\nOrder.\n\n[FN#335] I especially allude to an able but most superficial\nbook, the \u201cTen Great Religions\u201d by James F. Clarke (Boston,\nOsgood, 1876), which caricatures and exaggerates the false\nportraiture of Mr. Palgrave. The writer\u2019s admission that,\n\u201cSomething is always gained by learning what the believers in a\nsystem have to say in its behalf,\u201d clearly shows us the man we\nhave to deal with and the \u201cdepths of his self-consciousness.\u201d\n\n[FN#336] But how could the Arabist write such hideous grammar as\n\n\u201cLa Il h illa All h\u201d for \u201cL\u00e1 il\u00e1ha (accus.) ill\u2019 Allah\u201d?\n\n\n[FN#337] p. 996 \u201cMuhammad\u201d in vol. iii. Dictionary of Christian\nBiography. See also the Illustration of the Mohammedan Creed,\netc., from Al-Ghaz\u00e1li introduced (pp. 72\u201377) into Bell and Sons\u2019\n\u201cHistory of the Saracens\u201d by Simon Ockley, B.D. (London, 1878). I\nregret some Orientalist did not correct the proofs: everybody\nwill not detect \u201cAl-Lauh al-Mahf\u00faz\u201d (the Guarded Tablet) in\n\u201cAllauh ho\u2019hnehphoud\u201d (p. 171); and this but a pinch out of a\ncamel-load.\n\n[FN#338] The word should have been Arianism. This \u201cheresy\u201d of the\nearly Christians was much aided by the \u201cDiscipline of the\nSecret,\u201d supposed to be of apostolic origin, which concealed from\nneophytes, catechumens and penitents all the higher mysteries,\nlike the Trinity, the Incarnation, the Metastoicheiosis\n(transubstantiation), the Real Presence, the Eucharist and the\nSeven Sacraments; when Arnobius could ask, Quid Deo cum vino est?\nand when Justin, fearing the charge of Polytheism, could\nexpressly declare the inferior nature of the Son to the Father.\nHence the creed was appropriately called Symbol i.e., Sign of the\nSecret. This \u201cmental reservation\u201d lasted till the Edict of\nToleration, issued by Constantine in the fourth century, held\nChristianity secure when divulging her \u201cmysteries\u201d; and it\nallowed Arianism to become the popular creed.\n\n[FN#339] The Gnostics played rather a fantastic r\u00f4le in\nChristianity with their Demiurge, their \u00c6onogony, their \u00c6ons by\nsyzygies or couples, their Maio and Sabscho and their beatified\nbride of Jesus, Sophia Achamoth, and some of them descended to\nabsolute absurdities, e.g., the Tascodrugit\u00e6 and the\nPattalorhinchit\u00e6 who during prayers placed their fingers upon\ntheir noses or in their mouths, &c., reading Psalm cxli. 3.\n\n[FN#340] \u201cKit\u00e1b al-\u2019Unw\u00e1n f\u00ed Mak\u00e1id al-Nisw\u00e1n\u201d = The Book of the\n\nBeginnings on the Wiles of Womankind (Lane i. 38).\n\n\n[FN#341] This person was one of the Ams\u00e1l or Exampla of the\nArabs. For her first thirty years she whored; during the next\nthree decades she pimped for friend and foe, and, during the last\nthird of her life, when bed-ridden by age and infirmities, she\nhad a buckgoat and a nanny tied up in her room and solaced\nherself by contemplating their amorous conflicts.\n\n[FN#342] And modern Moslem feeling upon the subject has\napparently undergone a change. Ashraf Khan, the Afghan poet,\nsings,\n\nSince I, the parted one, have come the secrets of the world to\n\n     ken,\n\nWomen in hosts therein I find, but few (and very few) of men.\n\n\nAnd the Osmanli proverb is, \u201cOf ten men nine are women!\u201d\n\n[FN#343] His Persian paper \u201cOn the Vindication of the Liberties\nof the Asiatic Women\u201d was translated and printed in the Asiatic\nAnnual Register for 1801 (pp. 100\u2013107); it is quoted by Dr. Jon.\nScott (Introd. vol. i. p. xxxiv. et seq.) and by a host of\nwriters. He also wrote a book of Travels translated by Prof.\nCharles Stewart in 1810 and re-issued (3 vols. 8vo.) in 1814.\n\n[FN#344] The beginning of which I date from the Hijrah, lit.= the\nseparation, popularly \u201cThe Flight.\u201d Stating the case broadly, it\nhas become the practice of modern writers to look upon Mohammed\nas an honest enthusiast at Meccah and an unscrupulous despot at\nAl-Medinah, a view which appears to me eminently unsound and\nunfair. In a private station the Meccan Prophet was famed as a\ngood citizen, teste his title Al-Am\u00edn =The Trusty. But when\ndriven from his home by the pagan faction, he became de facto as\nde jure a king: nay, a royal pontiff; and the preacher was merged\nin the Conqueror of his foes and the Commander of the Faithful.\nHis rule, like that of all Eastern rulers, was stained with\nblood; but, assuming as true all the crimes and cruelties with\nwhich Christians charge him and which Moslems confess, they were\nmere blots upon a glorious and enthusiastic life, ending in a\nmost exemplary death, compared with the tissue of horrors and\nhavock which the Law and the Prophets attribute to Moses, to\nJoshua, to Samuel and to the patriarchs and prophets by express\ncommand of Jehovah.\n\n[FN#345] It was not, however, incestuous: the scandal came from\nits ignoring the Arab \u201cpundonor.\u201d\n\n[FN#346] The \u201copportunism\u201d of Mohammed has been made a matter of\nobloquy by many who have not reflected and discovered that\ntime-serving is the very essence of \u201cRevelation.\u201d Says the Rev.\nW. Smith (\u201cPentateuch,\u201d chaps. xiii.), \u201cAs the journey (Exodus)\nproceeds, so laws originate from the accidents of the way,\u201d and\nhe applies this to successive decrees (Numbers xxvi. 32\u201336;\nxxvii. 8\u201311 and xxxvi. 1\u20139), holding it indirect internal\nevidence of Mosaic authorship (?). Another tone, however, is used\nin the case of Al-Islam. \u201cAnd now, that he might not stand in awe\nof his wives any longer, down comes a revelation,\u201d says Ockley in\nhis bluff and homely style, which admits such phrases as, \u201cthe\nimposter has the impudence to say.\u201d But why, in common honesty,\nrefuse to the Koran the concessions freely made to the Torah? It\nis a mere petitio principii to argue that the latter is\n\u201cinspired\u201d while the former is not, moreover, although we may be\ncalled upon to believe things beyond Reason, it is hardly fair to\nrequire our belief in things contrary to Reason.\n\n[FN#347] This is noticed in my wife\u2019s volume on The Inner Life of\n\nSyria, chaps. xii. vol. i. 155.\n\n\n[FN#348] Mirza preceding the name means Mister and following it\nPrince. Addison\u2019s \u201cVision of Mirza\u201d (Spectator, No. 159) is\ntherefore \u201cThe Vision of Mister.\u201d\n\n[FN#349] And women. The course of instruction lasts from a few\ndays to a year and the period of puberty is f\u00eated by magical\nrites and often by some form of mutilation. It is described by\nWaitz, R\u00e9clus and Schoolcraft, P\u00e1chue-Loecksa, Collins, Dawson,\nThomas, Brough Smyth, Reverends Bulmer and Taplin, Carlo\nWilhelmi, Wood, A. W. Howitt, C. Z. Muhas (Mem. de la Soc.\nAnthrop. Allemande, 1882, p. 265) and by Professor Mantegazza\n(chaps. i.) for whom see infra.\n\n[FN#350] Similarly certain Australian tribes act scenes of rape\nand pederasty saying to the young, If you do this you will be\nkilled.\n\n[FN#351] \u201cB\u00e1h,\u201d is the popular term for the amatory appetite:\nhence such works are called Kutub al-B\u00e1h, lit. = Books of Lust.\n\n[FN#352] I can make nothing of this title nor can those whom I\nhave consulted: my only explanation is that they may be fanciful\nnames proper.\n\n[FN#353] Amongst the Greeks we find erotic specialists (1)\nAristides of the Libri Milesii; (2) Astyanassa, the follower of\nHelen who wrote on androgenization; (3) Cyrene, the artist of\namatory Tabell\u00e6 or ex-votos offered to Priapus; (4) Elephantis,\nthe poetess who wrote on Varia concubitus genera; (5) Evemerus,\nwhose Sacra Historia, preserved in a fragment of Q. Eunius, was\ncollected by Hieronymus Columnar (6) Hemitheon of the Sybaritic\nbooks, (7) Mus\u00e6us, the Iyrist; (8) Niko, the Samian girl; (9)\nPhil\u00e6nis, the poetess of Amatory Pleasures, in Athen. viii. 13,\nattributed to Polycrates the Sophist; (10) Protagorides, Amatory\nConversations; (11) Sotades, the Mantin\u00e6an who, says Suidas,\nwrote the poem \u201cCin\u00e6dica\u201d; (12) Sphodrias the Cynic, his Art of\nLove; and (13) Trepsicles, Amatory Pleasures. Amongst the Romans\nwe have Aedituus, Annianus (in Ausonius), Anser, Bassus Eubius,\nHelvius Cinna, L\u00e6vius (of Io and the Erotop\u00e6gnion), Memmius,\nCicero (to Cerellia), Pliny the Younger, Sabellus (de modo\ncoeundi); Sisenna, the pathic Poet and translator of Milesian\nFables and Sulpitia, the modest erotist. For these see the\nDictionnaire \u00c9rotique of Blondeau pp. ix. and x. (Paris, Liseux,\n1885).\n\n[FN#354] It has been translated from the Sanskrit and annotated\nby A.F.F. and B.F.R. Reprint Cosmopoli: mdccclxxxv.: for the Kama\nShastra Society, London and Benares, and for private circulation\nonly. The first print has been exhausted and a reprint will\npresently appear.\n\n[FN#355] The local press has often proposed to abate this\nnuisance of erotic publication which is most debasing to public\nmorals already perverted enough. But the \u201cEmpire of Opinion\u201d\ncares very little for such matters and, in the matter of the\n\u201cnative press,\u201d generally seems to seek only a quiet life. In\nEngland if erotic literature were not forbidden by law, few would\ncare to sell or to buy it, and only the legal pains and penalties\nkeep up the phenomenally high prices.\n\n[FN#356] The Spectator (No. 119) complains of an \u201cinfamous piece\nof good breeding,\u201d because \u201cmen of the town, and particularly\nthose who have been polished in France, make use of the most\ncoarse and uncivilised words in our language and utter themselves\noften in such a manner as a clown would blush to hear.\u201d\n\n[FN#357] See the Novelle of Bandello the Bishop (Tome 1, Paris,\nLiseux, 1879, small in 18) where the dying fisherman replies to\nhis confessor, \u201cOh! Oh! your reverence, to amuse myself with boys\nwas natural to me as for a man to eat and drink; yet you asked me\nif I sinned against nature!\u201d Amongst the wiser ancients sinning\ncontra naturam was not marrying and begetting children.\n\n[FN#358] Avis au Lecteur \u201cL\u2019Amour dans l\u2019Humanit\u00e9,\u201d par P.\nMantegazza, traduit par Emilien Chesneau, Paris, Fetscherin et\nChuit, 1886.\n\n\n[FN#359] See \u201cH. B.\u201d (Henry Beyle, French Consul at Civita Vecchia) par\nun des Quarante\u201d (Prosper M\u00e9rimee), Elutheropolis, An mdccclxiv. De\nl\u2019Imposture du Nazar\u00e9en.\n\n\n[FN#360] This detail especially excited the veteran\u2019s curiosity.\nThe reason proved to be that the scrotum of the unmutilated boy\ncould be used as a kind of bridle for directing the movements of\nthe animal. I find nothing of the kind mentioned in the Sotadical\nliterature of Greece and Rome; although the same cause might be\nexpected everywhere to the same effect. But in Mirabeau\n(Kadh\u00e9sch) a grand seigneur moderne, when his valet-de-chambre de\nconfiance proposes to provide him with women instead of boys,\nexclaims, \u201cDes femmes! eh! c\u2019est comme si tu me servais un gigot\nsans manche.\u201d See also infra for \u201cLe poids du tisserand.\u201d\n\n[FN#361] See Falconry in the Valley of the Indus, London, John\n\nVan Voorst, 1852.\n\n\n[FN#362] Submitted to Government on Dec. 31, \u201947, and March 2,\n\u201948, they were printed in \u201cSelections from the Records of the\nGovernment of India.\u201d Bombay. New Series. No. xvii. Part 2, 1855.\nThese are (1) Notes on the Population of Sind, etc., and (2)\nBrief Notes on the Modes of Intoxication, etc., written in\ncollaboration with my late friend Assistant-Surgeon John E.\nStocks, whose early death was a sore loss to scientific botany.\n\n[FN#363] Glycon the Courtesan in Athen. xiii. 84 declares that\n\u201cboys are handsome only when they resemble women,\u201d and so the\nLearned Lady in The Nights (vol. v. 160) declares \u201cBoys are\nlikened to girls because folks say, Yonder boy is like a girl.\u201d\nFor the superior physical beauty of the human male compared with\nthe female, see The Nights, vol. iv. 15; and the boy\u2019s voice\nbefore it breaks excels that of any diva.\n\n[FN#364] \u201cMascula,\u201d from the priapiscus, the over-development of\nclitoris (the veretrum muliebre, in Arabic Abu Tart\u00far, habens\ncristam), which enabled her to play the man. Sappho (nat. B.C.\n612) has been retoill\u00e9e like Mary Stuart, La Brinvilliers, Marie\nAntoinette and a host of feminine names which have a savour not\nof sanctity. Maximus of Tyre (Dissert. xxiv.) declares that the\nEros of Sappho was Socratic and that Gyrinna and Atthis were as\nAlcibiades and Chermides to Socrates: Ovid who could consult\ndocuments now lost, takes the same view in the Letter of Sappho\nto Phaon and in Tristia ii. 265.\n\n     Lesbia quid docuit Sappho nisi amare puellas?\n\nSuidas supports Ovid. Longinus eulogises the               (a\nterm applied only to carnal love) of the far-famed Ode to\nAtthis:\u2014\n\n     Ille m\u00ee par esse Deo videtur * * *\n\n     (Heureux! qui pr\u00e8s de toi pour toi seule soupire * * *\n\n     Blest as th\u2019 immortal gods is he, etc.)\n\n\nBy its love symptoms, suggesting that possession is the sole cure\nfor passion, Erasistratus discovered the love of Antiochus for\nStratonice. Mure (Hist. of Greek Literature, 1850) speaks of the\nOde to Aphrodite (Frag. 1) as \u201cone in which the whole volume of\nGreek literature offers the most powerful concentration into one\nbrilliant focus of the modes in which amatory concupiscence can\ndisplay itself.\u201d But Bernhardy, Bode, Richter, K. O. M\u00fcller and\nesp. Welcker have made Sappho a model of purity, much like some\nof our dull wits who have converted Shakespeare, that most\ndebauched genius, into a good British bourgeois.\n\n[FN#365] The Arabic Sabh\u00e1kah, the Tractatrix or Subigitatrix who\nhas been noticed in vol. iv. 134. Hence to Lesbianise (         )\nand tribassare (         ); the former applied to the love of\nwoman for woman and the latter to its mecanique: this is either\nnatural, as friction of the labia and insertion of the clitoris\nwhen unusually developed, or artificial by means of the fascinum,\nthe artificial penis (the Persian \u201cMay\u00e1jang\u201d); the patte de chat,\nthe banana-fruit and a multitude of other succedanea. As this\nfeminine perversion is only glanced at in The Nights I need\nhardly enlarge upon the subject.\n\n[FN#366] Plato (Symp.) is probably mystical when he accounts for\nsuch passions by there being in the beginning three species of\nhumanity, men, women and men-women or androgynes. When the latter\nwere destroyed by Zeus for rebellion, the two others were\nindividually divided into equal parts. Hence each division seeks\nits other half in the same sex, the primitive man prefers men and\nthe primitive woman women. C\u2019est beau, but\u2014is it true? The idea\nwas probably derived from Egypt which supplied the Hebrews with\nandrogynic humanity, and thence it passed to extreme India, where\nShiva as Ardhan\u00e1r\u00ed was male on one side and female on the other\nside of the body, combining paternal and maternal qualities and\nfunctions. The first creation of humans (Gen. i. 27) was\nhermaphrodite (=Hermes and Venus), masculum et fminam creavit\neos\u2014male and female created He them\u2014on the sixth day, with the\ncommand to increase and multiply (ibid. v. 28), while Eve the\nwoman was created subsequently. Meanwhile, say certain\nTalmudists, Adam carnally copulated with all races of animals.\nSee L\u2019Anandryne in Mirabeau\u2019s Erotika Biblion, where Antoinette\nBourgnon laments the undoubling which disfigured the work of God,\nproducing monsters incapable of independent self-reproduction\nlike the vegetable kingdom.\n\n[FN#367] De la Femme, Paris, 1827.\n\n[FN#368] Die Lustseuche des Alterthum\u2019s, Halle, 1839.\n\n[FN#369] See his exhaustive article on (Grecian) \u201cPaederastie\u201d in\nthe Allgemeine Encyclop\u00e6die of Ersch and Gruber, Leipzig,\nBrockhaus, 1837. He carefully traces it through the several\nstates, Dorians, \u00c6olians, Ionians, the Attic cities and those of\nAsia Minor. For these details I must refer my readers to M.\nMeier; a full account of these would fill a volume not the\nsection of an essay.\n\n[FN#370] Against which see Henri Estienne, Apologie pour\n\nH\u00e9rodote, a society satire of xvith century, lately reprinted by\n\nLiseux.\n\n\n[FN#371] In Sparta the lover was called           or         x\nand the beloved as in Thessaly       or     x.\n\n[FN#372] The more I study religions the more I am convinced that\nman never worshipped anything but himself. Zeus, who became\nJupiter, was an ancient king, according to the Cretans, who were\nentitled liars because they showed his burial-place. From a\ndeified ancestor he would become a local god, like the Hebrew\nJehovah as opposed to Chemosh of Moab; the name would gain\namplitude by long time and distant travel, and the old island\nchieftain would end in becoming the Demiurgus. Ganymede (who\npossibly gave rise to the old Lat. \u201cCatamitus\u201d) was probably some\nfair Phrygian boy (\u201cson of Tros\u201d) who in process of time became a\nsymbol of the wise man seized by the eagle (perspicacity) to be\nraised amongst the Immortals; and the chaste myth simply\nsignified that only the prudent are loved by the gods. But it\nrotted with age as do all things human. For the Pederast\u00eda of the\nGods see Bayle under Chrysippe.\n\n[FN#373] See Dissertation sur les id\u00e9es morales des Grecs et sur\nles dangers de lire Platon. Par M. Aud\u00e9, Bibliophile, Rouen,\nLemonnyer, 1879. This is the pseudonym of the late Octave\nDelepierre, who published with Gay, but not the Editio\nPrinceps\u2014which, if I remember rightly, contains much more\nmatter.\n\n[FN#374] The phrase of J. Matthias Gesner, Comm. Reg. Soc.\nGottingen i. 1\u201332. It was founded upon Erasmus\u2019 \u201cSancte Socrate,\nore pro nobis,\u201d and the article was translated by M. Alcide\nBonmaire, Paris, Liseux, 1877.\n\n\n[FN#375] The subject has employed many a pen, e.g., Alcibiade\nFanciullo a Scola, D. P. A. (supposed to be Pietro Aretino\u2014ad\ncaptandum?), Oranges, par Juann Wart, 1652: small square 8vo of\npp. 102, including 3 preliminary pp. and at end an unpaged leaf\nwith 4 sonnets, almost Venetian, by V. M. There is a\nre-impression of the same date, a small 12mo of longer format,\npp. 124 with pp. 2 for sonnets: in 1862 the Imprimerie Racon\nprinted 102 copies in 8vo of pp. iv.\u2013108, and in 1863 it was\ncondemned by the police as a liber spurcissimus atque execrandus\nde criminis sodomici laude et arte. This work produced \u201cAlcibiade\nEnfant \u00e0 l\u2019\u00e9cole,\u201d traduit pour la premi\u00e8re fois de l\u2019Italien de\nFerrante Pallavicini, Amsterdam, chez l\u2019Ancien Pierre Marteau,\nmdccclxvi. Pallavicini (nat. 1618), who wrote against Rome, was\nbeheaded, aet. 26 (March 5, 1644), at Avignon in 1644 by the\nvengeance of the Barberini: he was a bel esprit d\u00e9r\u00e9gl\u00e9, nourri\nd\u2019\u00e9tudes antiques and a Memb. of the Acad. Degl\u2019 Incogniti. His\npeculiarities are shown by his \u201cOpere Scelte,\u201d 2 vols. 12mo,\nVillafranca, mdclxiii.; these do not include Alcibiade Fanciullo,\na dialogue between Philotimus and Alcibiades which seems to be a\nmere skit at the Jesuits and their P\u00e9ch\u00e9 philosophique. Then came\nthe \u201cDissertation sur l\u2019Alcibiade fanciullo a scola,\u201d traduit de\nl\u2019Italien de Giambattista Baseggio et accompagn\u00e9e de notes et\nd\u2019une post-face par un bibliophile francais (M. Gustave Brunet,\nLibrarian of Bordeaux), Paris. J. Gay, 1861\u2014an octavo of pp. 78\n(paged), 254 copies. The same Baseggio printed in 1850 his\nDisquisizioni (23 copies) and claims for F. Pallavicini the\nauthorship of Alcibiades which the Manuel du Libraire wrongly\nattributes to M. Girol. Adda in 1859. I have heard of but not\nseen the \u201cAmator fornaceus, amator ineptus\u201d (Palladii, 1633)\nsupposed by some to be the origin of Alcibiade Fanciullo; but\nmost critics consider it a poor and insipid production.\n\n[FN#376] The word is from       numbness, torpor, narcotism: the\nflowers, being loved by the infernal gods, were offered to the\nFuries. Narcissus and Hippolytus are often assumed as types of\nmorose voluptas, masturbation and clitorisation for nymphomania:\ncertain medi\u00e6val writers found in the former a type of the\nSaviour, and \u2019Mirabeau a representation of the androgynous or\nfirst Adam: to me Narcissus suggests the Hindu Vishnu absorbed in\nthe contemplation of his own perfections.\n\n[FN#377] The verse of Ovid is parallel\u2019d by the song of Al-Z\u00e1hir\nal-Jazari (Ibn Khall. iii. 720).\n\n          Illum impuberem amaverunt mares; puberem femin\u00e6.\n\n          Gloria Deo! nunquam amatoribus carebit.\n\n\n[FN#378] The venerable society of prostitutes contained three\nchief classes. The first and lowest were the Dicteriads, so\ncalled from Diete (Crete), who imitated Pasipha\u00eb, wife of Minos,\nin preferring a bull to a husband; above them was the middle\nclass, the Aleutrid\u00e6, who were the Almahs or professional\nmusicians, and the aristocracy was represented by the Hetairai,\nwhose wit and learning enabled them to adorn more than one page\nof Grecian history. The grave Solon, who had studied in Egypt,\nestablished a vast Dicterion (Philemon in his Delphica), or\nbordel whose proceeds swelled the revenue of the Republic.\n\n[FN#379] This and Saint Paul (Romans i. 27) suggested to\n\nCaravaggio his picture of St. Rosario (in the museum of the Grand\n\nDuke of Tuscany), showing a circle of thirty men turpiter ligati.\n\n\n[FN#380] Properly speaking, \u201cMedicus\u201d is the third or ring\nfinger, as shown by the old Chiromantist verses,\n\n          Est pollex Veneris; sed Jupiter indice gaudet,\n\n          Saturnus medium; Sol medicumque tenet.\n\n\n[FN#381] So Seneca uses digito scalpit caput. The modern Italian\ndoes the same by inserting the thumb-tip between the index and\nmedius to suggest the clitoris.\n\n[FN#382] What can be wittier than the now trite Tale of the\nEphesian Matron, whose dry humour is worthy of The Nights? No\nwonder that it has made the grand tour of the world. It is found\nin the neo-Ph\u00e6drus, the tales of Mus\u00e6us and in the Septem\nSapientes as the \u201cWidow which was comforted.\u201d As the \u201cFabliau de\nla Femme qui se fist putain sur la fosse de son Mari,\u201d it tempted\nBrant\u00f4me and La Fontaine; and Abel R\u00e9musat shows in his Contes\nChinois that it is well known to the Middle Kingdom. Mr. Walter\nK. Kelly remarks, that the most singular place for such a tale is\nthe \u201cRule and Exercise of Holy Dying\u201d by Jeremy Taylor, who\nintroduces it into his chapt. v.\u2014\u201cOf the Contingencies of Death\nand Treating our Dead.\u201d But in those days divines were not\nmealy-mouthed.\n\n[FN#383] Glossarium eroticum lingu\u00e6 Latin\u00e6, sive theogoni\u00e6, legum\net morum nuptialium apud Romanos explanatio nova, auctore P. P.\n(Parisiis, Dondey-Dupr\u00e9, 1826, in 8vo). P. P. is supposed to be\nChevalier Pierre Pierrugues, an engineer who made a plan of\nBordeaux and who annotated the Erotica Biblion. Gay writes, \u201cOn\ns\u2019est servi pour cet ouvrage des travaux in\u00e9dits de M. Ie Baron\nde Schonen, etc. Quant au Chevalier Pierre Pierrugues qu\u2019on\nd\u00e9signait comme l\u2019auteur de ce savant volume, son existence n\u2019est\npas bien av\u00e9r\u00e9e, et quelques bibliographes persistent \u00e0 penser\nque ce nom cache la collaboration du Baron de Schonen et d\u2019Eloi\nJohanneau.\u201d Other glossicists as Blondeau and Forberg have been\nprinted by Liseux, Paris.\n\n[FN#384] This magnificent country, which the petty jealousies of\nEurope condemn, like the glorious regions about Constantinople,\nto mere barbarism, is tenanted by three Moslem races. The\nBerbers, who call themselves Tamazight (plur. of Amazigh), are\nthe G\u00e6tulian indigenes speaking an Africo-Semitic tongue (see\nEssai de Grammaire Kabyle, etc., par A. Hanoteau, Paris, Benjamin\nDuprat). The Arabs, descended from the conquerors in our eighth\ncentury, are mostly nomads and camel-breeders. Third and last are\nthe Moors proper, the race dwelling in towns, a mixed breed\noriginally Arabian but modified by six centuries of Spanish\nresidence and showing by thickness of feature and a\nparchment-coloured skin, resembling the American Octaroon\u2019s, a\nnegro innervation of old date. The latter are well described in\n\u201cMorocco and the Moors,\u201d etc. (Sampson Low and Co., 1876), by my\nlate friend Dr. Arthur Leared, whose work I should like to see\nreprinted.\n\n[FN#385] Thus somewhat agreeing with one of the multitudinous\nmodern theories that the Pentapolis was destroyed by discharges\nof meteoric stones during a tremendous thunderstorm. Possible,\nbut where are the stones?\n\n[FN#386] To this Iranian domination I attribute the use of many\nPersic words which are not yet obsolete in Egypt. \u201cBakhsh\u00edsh,\u201d\nfor instance, is not intelligible in the Moslem regions west of\nthe Nile-Valley, and for a present the Moors say Had\u00edyah, regalo\nor favor.\n\n[FN#387] Arnobius and Tertullian, with the arrogance of their\ncaste and its miserable ignorance of that symbolism which often\nconcealed from vulgar eyes the most precious mysteries, used to\ntaunt the heathen for praying to deities whose sex they ignored\n\u201cConsuistis in precibus \u2019Seu tu Deus seu tu Dea,\u2019 dicere!\u201d These\nmen would know everything; they made God the merest work of man\u2019s\nbrains and armed him with a despotism of omnipotence which\nrendered their creation truly dreadful.\n\n[FN#388] Gallus lit. = a cock, in pornologic parlance is a capon,\na castrato.\n\n[FN#389] The texts justifying or enjoining castration are Matt.\nxviii. 8\u20139; Mark ix. 43\u201347; Luke xxiii. 29 and Col. iii. 5. St.\nPaul preached (1 Corin. vii. 29) that a man should live with his\nwife as if he had none. The Abelian heretics of Africa abstained\nfrom women because Abel died virginal. Origen mutilated himself\nafter interpreting too rigorously Matt. xix. 12, and was duly\nexcommunicated. But his disciple, the Arab Valerius founded (A.D.\n250) the castrated sect called Valerians who, persecuted and\ndispersed by the Emperors Constantine and Justinian, became the\nspiritual fathers of the modern Skopzis. These eunuchs first\nappeared in Russia at the end of the xith century, when two\nGreeks, John and Jephrem, were metropolitans of Kiew: the former\nwas brought thither in A.D. 1089 by Princess Anna Wassewolodowna\nand is called by the chronicles Nawj\u00e8 or the Corpse. But in the\nearly part of the last century (1715\u20131733) a sect arose in the\ncircle of Uglitseh and in Moscow, at first called Clisti or\nflagellants, which developed into the modern Skopzi. For this\nextensive subject see De Stein (Zeitschrift f\u00fcr Ethn. Berlin,\n1875) and Mantegazza, chaps. vi.\n\n[FN#390] See the marvellously absurd description of the glorious\n\n\u201cDead Sea\u201d in the Purchas v. 84.\n\n\n[FN#391] Jehovah here is made to play an evil part by destroying\nmen instead of teaching them better. But, \u201cNous faisons les Dieux\n\u00e0 notre image et nous portons dans le ciel ce que nous voyons sur\nla terre.\u201d The idea of Yahweh, or Yah, is palpably Egyptian, the\nAnkh or ever-living One: the etymon, however, was learned at\nBabylon and is still found amongst the cuneiforms.\n\n[FN#392] The name still survives in the Shajar\u00e1t al-Ashar\u00e1, a\nclump of trees near the village Al-Gh\u00e1jar (of the Gypsies?) at\nthe foot of Hermon.\n\n[FN#393] I am not quite sure that Astarte is not primarily the\nplanet Venus; but I can hardly doubt that Prof. Max M\u00fcller and\nSir G. Cox are mistaken in bringing from India Aphrodite the Dawn\nand her attendants, the Charites identified with the Vedic\nHarits. Of Ishtar in Accadia, however, Roscher seems to have\nproved that she is distinctly the Moon sinking into Amenti (the\nwest, the Underworld) in search of her lost spouse Izdubar, the\nSun-god. This again is pure Egyptianism.\n\n[FN#394] In this classical land of Venus the worship of\nIshtar-Ashtaroth is by no means obsolete. The Met\u00e1wali heretics,\na people of Persian descent and Shiite tenets, and the peasantry\nof \u201cBil\u00e1d B\u2019sharrah,\u201d which I would derive from Bayt Ashirah,\nstill pilgrimage to the ruins and address their vows to the\nSayyidat al-Kab\u00edrah, the Great Lady. Orthodox Moslems accuse them\nof abominable orgies and point to the lamps and rags which they\nsuspend to a tree entitled Shajarat al-Sitt\u2014the Lady\u2019s tree\u2014an\nAcacia Albida which, according to some travellers, is found only\nhere and at Sayda (Sidon) where an avenue exists. The people of\nKasraw\u00e1n, a Christian province in the Libanus, inhabited by a\npeculiarly prurient race, also hold high festival under the\nfar-famed Cedars, and their women sacrifice to Venus like the\nKadashah of the Phnicians. This survival of old superstition is\nunknown to missionary \u201cHandbooks,\u201d but amply deserves the study\nof the anthropologist.\n\n[FN#395] Some commentators understand \u201cthe tabernacles sacred to\nthe reproductive powers of women;\u201d and the Rabbis declare that\nthe emblem was the figure of a setting hen.\n\n[FN#396] \u201cDog\u201d is applied by the older Jews to the Sodomite and\nthe Catamite, and thus they understand the \u201cprice of a dog\u201d which\ncould not be brought into the Temple (Deut. xxiii. 18). I have\nnoticed it in one of the derivations of cin\u00e6dus and can only\nremark that it is a vile libel upon the canine tribe.\n\n[FN#397] Her name was Maachah and her title, according to some,\n\u201cKing\u2019s mother\u201d: she founded the sect of Communists who rejected\nmarriage and made adultery and incest part of worship in their\nsplendid temple. Such were the Basilians and the Carpocratians\nfollowed in the xith century by Tranchelin, whose sectarians, the\nTurlupins, long infested Savoy.\n\n[FN#398] A noted exception is Vienna, remarkable for the enormous\ndevelopment of the virginal bosoni, which soon becomes pendulent.\n\n[FN#399] Gen. xxxviii. 2\u201311. Amongst the classics Mercury taught\nthe \u201cArt of le Thalaba\u201d to his son Pan who wandered about the\nmountains distraught with love for the Nymph Echo and Pan passed\nit on to the pastors. See Thalaba in Mirabeau.\n\n[FN#400] The reader of The Nights has remarked how often the \u201che\u201d\nin Arabic poetry denotes a \u201cshe\u201d; but the Arab, when\nuncontaminated by travel, ignores pederasty, and the Arab poet is\na Badawi.\n\n[FN#401] So Mohammed addressed his girl-wife Ayishah in the\nmasculine.\n\n[FN#402] So amongst the Romans we have the Iatrolipt\u00e6, youths or\ngirls who wiped the gymnast\u2019s perspiring body with swan-down, a\npractice renewed by the professors of \u201cMassage\u201d; Unctores who\napplied perfumes and essences; Fricatrices and Tractatrices or\nshampooers; Dropacist\u00e6, corn-cutters; Alipilarii who plucked the\nhair, etc., etc., etc.\n\n[FN#403] It is a parody on the well-known song (Roebuck i. sect.\n2, No. 1602):\n\nThe goldsmith knows the worth of gold, jewellers worth of\n\n     jewelry;\n\nThe worth of rose Bulbul can tell and Kambar\u2019s worth his lord,\n\n     Ali.\n\n\n[FN#404] For \u201cSind\u00ed\u201d Roebuck (Oriental Proverbs Part i. p. 99)\nhas Kunbu (Kumboh) a Panj\u00e1bi peasant, and others vary the saying\nad libitum. See vol. vi. 156.\n\n[FN#405] See \u201cSind Revisited\u201d i. 133\u201335.\n\n[FN#406] They must not be confounded with the grelots lascifs,\nthe little bells of gold or silver set by the people of Pegu in\nthe prepuce-skin, and described by Nicolo de Conti who however\nrefused to undergo the operation.\n\n[FN#407] Relation des d\u00e9couvertes faites par Colomb, etc., p.\n137: Bologna 1875; also Vespucci\u2019s letter in Ramusio (i. 131) and\nParo\u2019s Recherches philosophiques sur les Am\u00e9ricains.\n\n[FN#408] See Mantegazza loc. cit. who borrows from the Th\u00e8se de\nParis of Dr. Abel Hureau de Villeneuve, \u201cFrictiones per coitum\nproduct\u00e6 magnum mucos\u00e6 membran\u00e6 vaginalis turgorem, ac simul\nhujus cuniculi coarctationem tam maritis salacibus qu\u00e6ritatam\nafferunt.\u201d\n\n[FN#409] Fascinus is the Priapus-god to whom the Vestal Virgins\nof Rome, professed tribades, sacrificed, also the neck-charm in\nphallus-shape. Fascinum is the male member.\n\n[FN#410] Captain Grose (Lexicon Balatronicum) explains merkin as\n\u201ccounterfeit hair for women\u2019s privy parts. See Bailey\u2019s Dict.\u201d\nThe Bailey of 1764, an \u201cimproved edition,\u201d does not contain the\nword which is now generally applied to a cunnus succedaneus.\n\n[FN#411] I have noticed this phenomenal cannibalism in my notes\nto Mr. Albert Tootle\u2019s excellent translation of \u201cThe Captivity of\nHans Stade of Hesse:\u201d London, Hakluyt Society, mdccclxxiv.\n\n[FN#412] The Ostreiras or shell mounds of the Brazil, sometimes\n200 feet high, are described by me in Anthropologia No. i. Oct.\n1873.\n\n[FN#413] The Native Races of the Pacific States of South America,\nby Herbert Howe Bancroft, London, Longmans, 1875.\n\n[FN#414] All Peruvian historians mention these giants, who were\nprobably the large-limbed Gribs (Cara\u00edbes) of the Brazil: they\nwill be noticed in page 211.\n\n[FN#415] This sounds much like a pious fraud of the missionaries,\na Europeo-American version of the Sodom legend.\n\n[FN#416] Les Races Aryennes du Perou, Paris, Franck, 1871.\n\n[FN#417] O Brazil e os Brazileiros, Santos, 1862.\n\n[FN#418] Aethiopia Orientalis, Purchas ii. 1558.\n\n[FN#419] Purchas iii. 243.\n\n[FN#420] For a literal translation see 1re S\u00e9rie de la Curiosit\u00e9\n\nLitt\u00e9raire et Bibliographique, Paris, Liseux, 1880.\n\n\n[FN#421] His best-known works are (1) Praktisches Handbuch der\nGerechtlichen Medecin, Berlin, 1860; and (2) Klinische Novellen\nzur Gerechtlichen Medecin, Berlin, 1863.\n\n[FN#422] The same author printed another imitation of Petronius\n\nArbiter, the \u201cLarissa\u201d story of Th\u00e9ophile Viand. His cousin, the\n\nS\u00e9vign\u00e9, highly approved of it. See Bayle\u2019s objections to\n\nRabutin\u2019s delicacy and excuses for Petronius\u2019 grossness in his\n\n\u201c\u00c9claircissement sur les obsc\u00e9nit\u00e9s\u201d (Appendice au Dictionnaire\n\nAntique).\n\n\n[FN#423] The Boulgrin of Rabelais, which Urquhart renders Ingle\nfor Boulgre, an \u201cindorser,\u201d derived from the Bulgarus or\nBulgarian, who gave to Italy the term bugiardo\u2014liar. Bougre and\nBougrerie date (Littr\u00e9) from the xiiith century. I cannot,\nhowever, but think that the trivial term gained strength in the\nxvith, when the manners of the Bugres or indigenous Brazilians\nwere studied by Huguenot refugees in La France Antartique and\nseveral of these savages found their way to Europe. A grand F\u00eate\nin Rouen on the entrance of Henri II. and Dame Katherine de\nMedicis (June 16, 1564) showed, as part of the pageant, three\nhundred men (including fifty \u201cBugres\u201d or Tupis) with parroquets\nand other birds and beasts of the newly explored regions. The\nprocession is given in the four-folding woodcut \u201cFigure des\nBr\u00e9siliens\u201d in Jean de Prest\u2019s Edition of 1551.\n\n[FN#424] Erotika Biblion, chaps. Kad\u00e9sch (pp. 93 et seq.),\nEdition de Bruxelles, with notes by the Chevalier P. Pierrugues\nof Bordeaux, before noticed.\n\n[FN#425] Called Chevaliers de Paille because the sign was a straw\nin the mouth, \u00e0 la Palmerston.\n\n[FN#426] I have noticed that the eunuch in Sind was as meanly\npaid and have given the reason.\n\n[FN#427] Centuria Librorum Absconditorum (by Pisanus Fraxi) 4to,\np. Ix. and 593. London. Privately printed, mdccclxxix.\n\n[FN#428] A friend learned in these matters supplies me with the\nfollowing list of famous pederasts. Those who marvel at the wide\ndiffusion of such erotic perversion, and its being affected by so\nmany celebrities, will bear in mind that the greatest men have\nbeen some of the worst: Alexander of Macedon, Julius C\u00e6sar and\nNapoleon Buonaparte held themselves high above the moral law\nwhich obliges common-place humanity. All three are charged with\nthe Vice. Of Kings we have Henri iii., Louis xiii. and xviii.,\nFrederick ii. Of Prussia Peter the Great, William ii. of Holland\nand Charles ii. and iii. of Parma. We find also Shakespeare (i.,\nxv., Edit. Francois Hugo) and Moliere, Theodorus Beza, Lully (the\nComposer), D\u2019Assoucy, Count Zintzendorff, the Grand Cond\u00e9,\nMarquis de Villette, Pierre Louis Farnese, Duc de la Valli\u00e8re, De\nSoleinne, Count D\u2019Avaray, Saint M\u00e9grin, D\u2019Epernon, Admiral de la\nSusse La Roche-Pouchin Rochfort S. Louis, Henne (the\nSpiritualist), Comte Horace de Viel Castel, Lerminin, Fiev\u00e9e,\nTh\u00e9odore Leclerc, Archi-Chancellier Cambac\u00e8r\u00e9s, Marquis de\nCustine, Sainte-Beuve and Count D\u2019Orsay. For others refer to the\nthree volumes of Pisanus Fraxi, Index Librorum Prohibitorum\n(London, 1877), Centuria Librorum Absconditorum (before alluded\nto) and Catena Librorum Tacendorum, London, 1885. The indices\nwill supply the names.\n\n[FN#429] Of this peculiar character Ibn Khallikan remarks (ii.\n43), \u201cThere were four poets whose works clearly contraried their\ncharacter. Ab\u00fa al-Atah\u00edyah wrote pious poems himself being an\natheist; Ab\u00fa Hukayma\u2019s verses proved his impotence, yet he was\nmore salacious than a he-goat, Mohammed ibn H\u00e1zim praised\ncontentment, yet he was greedier than a dog, and Ab\u00fa Now\u00e1s hymned\nthe joys of sodomy, yet he was more passionate for women than a\nbaboon.\u201d\n\n[FN#430] A virulently and unjustly abusive critique never yet\ninjured its object: in fact it is generally the greatest favour\nan author\u2019s unfriends can bestow upon him. But to notice a\npopular Review books which have been printed and not published is\nhardly in accordance with the established courtesies of\nliterature. At the end of my work I propose to write a paper \u201cThe\nReviewer Reviewed\u201d which will, amongst other things, explain the\nmotif of the writer of the critique and the editor of the\nEdinburgh.\n\n[FN#431] 1 For detailed examples and specimens see p. 10 of\n\nGladwin\u2019s \u201cDissertations on Rhetoric,\u201d etd., Calcutta, 1801.\n\n\n[FN#432] For instance: I, M. | take thee N. | to my wedded wife,\n| to have and to hold, | from this day forward, | for better for\nworse, | for richer for poorer, | in sickness and in health, | to\nlove and to cherish, | till death do us part, etc. Here it\nbecomes mere blank verse which is, of course, a defect in prose\nstyle. In that delightful old French the Saj\u2019a frequently\nappeared when attention was solicited for the titles of books:\ne.g. Lea Romant de la Rose, ou tout lart damours est enclose.\n\n[FN#433] See Gladwin loc. cit. p. 8: it also is = alliteration\n\n(Ibn Khall. ii., 316).\n\n\n[FN#434] He called himself \u201cNabiyun umm\u00ed\u201d = illiterate prophet;\nbut only his most ignorant followers believe that he was unable\nto read and write. His last words, accepted by all traditionists,\nwere \u201cAat\u00edn\u00ed daw\u00e1ta wa kalam\u201d (bring me ink-case and pen); upon\nwhich the Shi\u2019ah or Persian sectaries base, not without\nprobability, a theory that Mohammed intended to write down the\nname of Ali as his Caliph or successor when Omar, suspecting the\nintention, exclaimed, \u201cThe Prophet is delirious; have we not the\nKoran?\u201d thus impiously preventing the precaution. However that\nmay be, the legend proves that Mohammed could read and write even\nwhen not \u201cunder inspiration.\u201d The vulgar idea would arise from a\npious intent to add miracle to the miraculous style of the Koran.\n\n[FN#435] I cannot but vehemently suspect that this legend was\ntaken from much older traditions. We have Jubal the semi-mythical\nwho, \u201cby the different falls of his hammer on the anvil,\ndiscovered by the ear the first rude music that pleased the\nantediluvian fathers.\u201d Then came Pythagoras, of whom Macrobius\n(lib. ii ) relates how this Gr\u00e6co-Egyptian philosopher, passing\nby a smithy, observed that the sounds were grave or acute\naccording to the weights of the hammers; and he ascertained by\nexperiment that such was the case when different weights were\nhung by strings of the same size. The next discovery was that two\nstrings of the same substance and tension, the one being double\nthe length of the other, gave the diapason-interval, or an\neighth; and the same was effected from two strings of similar\nlength and size, the one having four times the tension of the\nother. Belonging to the same cycle of invention-anecdotes are\nGalileo\u2019s discovery of the pendulum by the lustre of the Pisan\nDuomo; and the kettle-lid, the falling apple and the copper hook\nwhich inspired Watt, Newton and Galvani.\n\n[FN#436] To what an absurd point this has been carried we may\nlearn from Ibn Khallik\u00e1n (i. 114). A poet addressing a single\nindividual does not say \u201cMy friend!\u201d or \u201cMy friends!\u201d but \u201cMy two\nfriends!\u201d (in the dual) because a Badawi required a pair of\ncompanions, one to tend the sheep and the other to pasture the\ncamels.\n\n[FN#437] For further details concerning the Sabab, Watad and\n\nFasilah, see at the end of this Essay the learned remarks of Dr.\n\nSteingass.\n\n\n[FN#438] e.g., the Mu\u2019allakats of \u201cAmriolkais,\u201d Tarafah and\nZuhayr compared by Mr. Lyall (Introduction to Translations) with\nthe metre of Abt Vogler, e.g.,\n\n     Ye know why the forms are fair, ye hear how the tale is told\n\n[FN#439] e.g., the Poem of Hareth which often echoes the\nhexameter\n\n[FN#440] Gladwin, p. 80.\n\n[FN#441] Gladwin (p. 77) gives only eight, omitting F \u2019 l which\nhe or his author probably considers the Muz\u00e1haf, imperfect or\napocop\u00ead form of F \u2019 l n, as M f \u2019 l of M f \u2019 l n. For the\ninfinite complications of Arabic prosody the Khaf\u00edf (soft\nbreathing) and Sah\u00edh (hard breathing); the Sadr and Ar\u00faz (first\nand last feet), the Ibtid\u00e1 and Zarb (last foot of every line);\nthe Hashw (cushion-stuffing) or body part of verse, the \u2019Am\u00fad\nal-Kas\u00eddah or Al-Musammat (the strong) and other details I must\nrefer readers to such specialists as Freytag and Sam. Clarke\n(Prosodia Arabica), and to Dr. Steingass\u2019s notes infra.\n\n[FN#442] The Hebrew grammarians of the Middle Ages wisely copied\ntheir Arab cousins by turning Fa\u2019la into Pael and so forth.\n\n[FN#443] Mr. Lyall, whose \u201cAncient Arabic Poetry\u201d (Williams and\nNorgate, 1885) I reviewed in The Academy of Oct. 3, \u201985, did the\nabsolute reverse of what is required: he preserved the metre and\nsacrificed the rhyme even when it naturally suggested itself. For\ninstance in the last four lines of No. xii. what would be easier\nthan to write,\n\nAh sweet and soft wi\u2019 thee her ways: bethink thee well! The day\n\n     shall be\n\nWhen some one favoured as thyself shall find her fair and fain\n\n     and free;\n\nAnd if she swear that parting ne\u2019er shall break her word of\n\n     constancy,\n\nWhen did rose-tinted finger-tip with pacts and pledges e\u2019er\n\n     agree?\n\n\n[FN#444] See p. 439 Grammatik des Arabischen Vulg\u00e4r Dialekts von\n\u00c6gyptian, by Dr. Wilhelm Spitta Bey, Leipzig, 1880. In pp.\n489\u2013493 he gives specimens of eleven Maw\u00e1w\u00edl varying in length\nfrom four to fifteen lines. The assonance mostly attempts\nmonorhyme: in two tetrastichs it is aa + ba, and it does not\ndisdain alternates, ab + ab + ab.\n\n[FN#445] Al-Siyuti, p. 235, from Ibn Khallikan. Our knowledge of\noldest Arab verse is drawn chiefly from the Kat\u00e1b al-Agh\u00e1n\u00ed\n(Song-book) of Abu al-Faraj the Isfah\u00e1ni who flourished A.H.\n284\u2013356 (= 897\u2013 967): it was printed at the Bulak Press in 1868.\n\n[FN#446] See Lyall loc. cit. p. 97.\n\n[FN#447] His Diw\u00e1n has been published with a French translation,\npar R. Boucher, Paris, Labitte, 1870.\n\n[FN#448] I find also minor quotations from the Im\u00e1m Abu al-Hasan\nal-Askari (of Sarra man raa) ob. A.D. 868; Ibn Mak\u00fala (murdered\nin A.D. 862?), Ibn Durayd (ob. A.D. 933)\nAl-Zahr the Poet (ob. A.D. 963); Abu Bakr al-Zubaydi (ob. A.D.\n989), K\u00e1b\u00fas ibn Wushmaghir (murdered in A.D. 1012\u201313); Ibn\nNabatah the Poet (ob. A.D. 1015), Ibn al-Sa\u2019ati (ob. A.D. 1028);\nIbn Zaydun al-Andalusi who died at Hums (Emessa, the Arab name\nfor Seville) in A.D. 1071; Al-Mu\u2019tasim ibn Sumadih (ob. A.D.\n1091), Al-Murtaza ibn al-Shahrozuri the Sufi (ob. A.D. 1117); Ibn\nSara al-Shantar\u00e1ni (of Santarem) who sang of Hind and died A.D.\n1123; Ibn al-Kh\u00e1zin (ob. A.D. 1124), Ibn Kalakis (ob. A D. 1172)\nIbn al-Ta\u2019wizi (ob. A.D. 1188); Ibn Zab\u00e1dah (ob. A.D. 1198), Bah\u00e1\nal-D\u00edn Zuhayr (ob A.D. 1249); Muwaffak al-Din Muzaffar (ob. A.D.\n1266) and sundry others. Notices of Al-Utayyah (vol. i. 11), of\nIbn al-Sum\u00e1m (vol. i. 87) and of Ibn S\u00e1hib al-Ishb\u00edli, of Seville\n(vol. i. 100), are deficient. The most notable point in Arabic\nverse is its savage satire, the language of excited\n\u201cdestructiveness\u201d which characterises the Badawi: he is \u201ckeen for\nsatire as a thirsty man for water:\u201d and half his poetry seems to\nconsist of foul innuendo, of lampoons, and of gross personal\nabuse.\n\n[FN#449] If the letter preceding W\u00e1w or Y\u00e1 is moved by Fathah,\nthey produce the diphthongs au (aw), pronounced like ou in\n\u201cbout\u2019\u201d and se, pronounced as i in \u201cbite.\u201d\n\n[FN#450] For the explanation of this name and those of the\nfollowing terms, see Terminal Essay, p. 225.\n\n[FN#451] This F\u00e1silah is more accurately called sughr\u00e1, the\nsmaller one, there is another F\u00e1silah kubr\u00e0, the greater,\nconsisting of four moved letters followed by a quiescent, or of a\nSabab sak\u00edl followed by a Watad majm\u00fa\u2019. But it occurs only as a\nvariation of a normal foot, not as an integral element in its\ncomposition, and consequently no mention of it was needed in the\ntext.\n\n[FN#452] It is important to keep in mind that the seemingly\nidentical feet 10 and 6, 7 and 3, are distinguished by the\nrelative positions of the constituting elements in either pair.\nFor as it will be seen that Sabab and Watad are subject to\ndifferent kinds of alterations it is evident that the effect of\nsuch alterations upon a foot will vary, if Sabab and Watad occupy\ndifferent places with regard to each other.\n\n[FN#453] i.e. vertical to the circumference.\n\n[FN#454] This would be a F\u00e1silah kubr\u00e1 spoken of in the note p.\n239.\n\n[FN#455] In pause that is at the end of a line, a short vowel\ncounts either as long or is dropped according to the exigencies\nof the metre. In the Hashw the u or i of the pronominal affix for\nthe third person sing., masc., and the final u of the enlarged\npronominal plural forms, humu and kumu, may be either short or\nlong, according to the same exigencies. The end-vowel of the\npronoun of the first person an\u00e1, I, is generally read short,\nalthough it is written with Alif.\n\n[FN#456] On p. 236 the word ak\u00e1m\u00fa, as read by itself, was\nidentified with the foot Fa\u2019\u00falun. Here it must be read together\nwith the following syllable as \u201cak\u00e1mulwaj,\u201d which is Maf\u00e1\u2019\u00edlun.\n\n[FN#457] Prof. Palmer, p. 328 of his Grammar, identifies this\nform of the W\u00e1fir, when every Muf\u00e1\u2019 alatum of the Hashw has\nbecome Maf\u00e1\u2019\u00edlun, with the second form of the Rajaz It should be\nHazaj. Professor Palmer was misled, it seems, by an evident\nmisprint in one of his authorities, the Muh\u00edt al-D\u00e1irah by Dr.\nVan Dayk, p. 52.\n\n[FN#458] Calcutta (1839\u201342) and Boulac 134b \u201cThe Merchant\u2019s Wife\nand the Parrot.\u201d\n\n[FN#459] This will be found translated in my \u201cBook of the\nThousand Nights and One Night,\u201d vol. vii. p. 307, as an Appendix\nto the Calcutta (1839\u201342) and Boulac version of the story, from\nwhich it differs in detail.\n\n[FN#460] Called \u201cBekhit\u201d in Calcutta (1839\u201342) and Boulac\n\nEditions.\n\n\n[FN#461] Yehya ben Khalid (Calcutta (1839\u201342) and Boulac),\n\n[FN#462] \u201cShar\u201d (Calcutta (1839\u201342) and Boulac).\n\n[FN#463] \u201cJelyaad\u201d (Calcutta (1839\u201342) and Boulac.)\n\n[FN#464] Calcutta (1839\u201342) and Boulac, No. 63. See my \u201cBook of\nthe Thousand Nights and One Night,\u201d vol. iv., p. 211.\n\n[FN#465] Calcutta (1839\u201342) and Boulac, \u201cJaafar the Barmecide.\u201d\n\n[FN#466] Calcutta (1839\u201342) and Boulac, \u201cThe Thief turned\nMerchant and the other Thief,\u201d No. 88.\n\n\n[FN#467] This story will be found translated in my \u201cBook of the\nThousand Nights and One Night,\u201d vol. v., p. 345.\n\n\n[FN#468] After this I introduce the Tale of the Husband and the\nParrot.\n\n\n[FN#469] The Bulak Edition omits this story altogether.\n\n[FN#470] After this I introduce How Abu Hasan brake wind.\n\n[FN#471] Probably Wakksh al-Fal\u00e1k=Feral of the Wild.\n\n[FN#472] This is the date of the Paris edition. There was an\nearlier edition published at La Haye in 1743.\n\n[FN#473] There are two other Oriental romances by Voltaire; viz.,\n\nBabouc, and the Princess of Babylon.","title":"The Book of the Thousand Nights and a Night \u2014 Volume 10 (of 10)","tradition":"myth-cosmogony","translated_text":null,"word_count":178646}